Towards Expertise in Hydrodynamics: Psychological Data

Author(s):  
C. Blondin
Keyword(s):  
2015 ◽  
Vol 47 (12) ◽  
pp. 1520
Author(s):  
Peng XU ◽  
Lu QI ◽  
Jian XIONG ◽  
Haosheng YE

Author(s):  
Meng Liu ◽  
Yaocong Duan ◽  
Robin A. A. Ince ◽  
Chaona Chen ◽  
Oliver G. B. Garrod ◽  
...  

1944 ◽  
Vol 51 (3) ◽  
pp. 162-176 ◽  
Author(s):  
Paul Crissman
Keyword(s):  

2019 ◽  
Author(s):  
Paul G Curran ◽  
Kelsey A. Hauser

Not all individuals put in the required thought and effort while responding to self-report survey items, and participant carelessness is a source of invalidity in psychological data (Huang, Liu, & Bowling, 2015). Many techniques and methods have been created to screen for this carelessness (Curran, 2016; Johnson, 2005), including the inclusion of items that researchers presume thoughtful individuals will answer in a given way (e.g., disagreement with “I am paid biweekly by leprechauns”, Meade & Craig, 2012). However, no studies have examined if these items always identify those who are careless, or if there exist individuals who have legitimate and justifiable reasons for picking out-of-bounds responses. This paper reports on two studies in which individuals spoke aloud a series of these questions, as well as their responses and justification for those responses. Coding of these responses found that a) individuals do occasionally report valid justifications for presumed invalid responses, b) there is relatively high variance in this behavior over different items, and c) items developed for this specific purpose tend to work better than those drawn from other sources or created ad hoc. These results suggest that care should be taken when implementing these types of items to screen for carelessness.


2021 ◽  
pp. 095935432110538
Author(s):  
Zuzanna Rucińska

Review of psychological data of how children engage in imaginary friend play (IFP) shows that it involves a lot of explicit embodied action and interaction with surrounding people and environments. However, IFP is still seen as principally an individualistic activity, where, in addition to those interactions, the actor has to mentally represent an absent entity in imagination in order to engage in IFP. This capacity is deemed necessary because the imaginary companion is absent or not real. This article proposes a proof of concept argument that enactivism can account for complex imaginary phenomena as imaginary friend play. Enactivism proposes thinking of IFP in a fundamentally different way, as an explicitly embodied and performative act, where one does not need to mentally represent absent entities. It reconceptualizes imagination involved in IFP as strongly embodied, and proposes that play environments have present affordances for social and normative interactions that are reenacted in IFP—there is no “absence” that needs to be mentally represented first. This article argues that IFP is performed and enacted in the world without having to be represented in the mind first, which best captures the social and interactive nature of this form of play.


2006 ◽  
pp. 141-156
Author(s):  
Abraham H. Maslow

Shadow Sophia ◽  
2021 ◽  
pp. 110-133
Author(s):  
Celia E. Deane-Drummond

Individual acts of violence are always situated in the context of a community of relationships with others. Anger, as a passion, can be used for good or ill and this chapter will explore ways in which anger can be expressed. This chapter will address two broad questions on biosocial capacities for anger and two theological questions. In what sense is the human capacity for anger shaped through biological or cultural influences? What specific contexts reduce the likelihood of anger and what are the evolutionary advantages? In what sense might anger become sinful in theological terms? How might God’s anger be perceived in Augustine and contemporary theology? This chapter will begin by exploring evolutionary aspects of aggression and how these are related to social psychological categories. In philosophical terms, Aristotle’s definition of anger and the specific criteria for its presence are important, but so is the difference between anger and hatred. Thomas Aquinas defines anger as one of the moral passions and works out in what circumstances it become sinful. Thomistic discussion is still relevant to contemporary analysis even though Aquinas did not have access to the evolutionary and psychological data that are available in a contemporary context.


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