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Spatiotemporal context is an intrinsic aspect of episodic memory. Although a large literature has demonstrated that emotion enhances episodic memory, less research has considered whether and how emotion affects memory for the timing of an experience, despite theoretical and practical importance. In this review, we bridge three heavily researched cognitive domains - memory, emotion, and time - by discussing findings from a burgeoning literature on their intersection. We identify and review two broad ways in which memory for time has been conceptualised in the emotional memory literature, namely (1) memory for relative aspects of event timing ("when" an event detail occurred), which includes studies of temporal-order and source memory; and (2) memory for the time that elapsed during an event ("how long"), which includes studies of retrospective duration estimation. Emerging trends demonstrate that although temporal-order memory can be impaired or enhanced by emotion depending on study demands, temporal source memory, instead, is usually enhanced. Studies of duration memory show that the remembered duration of negative experiences is dilated, but it is less clear how duration memory is affected for positive events. These findings are considered under the lens of broader emotional memory literature theories, and directions for future research are proposed.

Historical analyses of the relations between political theory and time often hinge on two claims. The first is that political theorists have until recently put less emphasis on the future than the past when debating political legitimacy and obligation. The second is that the history of political theory draws a fundamental distinction between theories that invoke time to legitimate political structures and theories that reject temporal considerations in favor of timeless principles. This chapter disputes these two claims by maintaining that competing languages of legitimacy harbor different and interrelated conceptions of temporality. A survey of time conceptions in the history of political philosophy shows that normative political theory is inherently multitemporal, involving double regard for the past and the future. And, since even tenseless principles of legitimacy often depend on temporally related forms of formulation and application, considerations about time seem inescapable in normative political theory.

In Case You Don’t Know What To Play is a framework for designing a Virtual Reality application that uses spatial distortion to influence the user’s visual perception and ultimately shall manipulate their sense of time. Spatial orientation allows us to judge distances regarding their temporal component. In particular, in self-motion we can estimate the duration it takes to cover a given distance, since time and spatial perception are connected. This connection can be broken with the help of Virtual Reality technology and a perceptual conflict can be created.

Here, we explore the question: What makes a photograph interesting? Answering this question deepens our understanding of human visual cognition and knowledge gained can be leveraged to reliably and widely disseminate information. Observers viewed images belonging to different categories, which covered a wide, representative spectrum of real-world scenes, in a self-paced manner and, at trial’s end, rated each image’s interestingness. Our studies revealed the following: landscapes were the most interesting of all categories tested, followed by scenes with people and cityscapes, followed still by aerial scenes, with indoor scenes of homes and offices being least interesting. Judgments of relative interestingness of pairs of images, setting a fixed viewing duration, or changing viewing history – all of the above manipulations failed to alter the hierarchy of image category interestingness, indicating that interestingness is an intrinsic property of an image unaffected by external manipulation or agent. Contrary to popular belief, low-level accounts based on computational image complexity, color, or viewing time failed to explain image interestingness: more interesting images were not viewed for longer and were not more complex or colorful. On the other hand, a single higher-order variable, namely image uprightness, significantly improved models of average interest. Observers’ eye movements partially predicted overall average interest: a regression model with number of fixations, mean fixation duration, and a custom measure of novel fixations explained >40% of variance. Our research revealed a clear category-based hierarchy of image interestingness, which appears to be a different dimension altogether from memorability or awe and is as yet unexplained by the dual appraisal hypothesis.

International audience; Although he developed one of the most important modern theories of time, Bergson has often been criticised for not thinking history. Drawing on his writings from Creative Evolution to The Two Sources, I show that, on the contrary, he was trying to define history in a new way, one that would not be exhausted by the traditional opposition to the natural sciences. Bergson’s new philosophy of history, free of teleology and determinism, allows us to think the specificity of the human historical dimension without erasing its articulation with natural evolution. Against the critical readings Aron and Merleau-Ponty have offered, I maintain that Bergson’s philosophy does not withdraw into an individualist spiritualism but includes the collective dimension and the history of non-human, both natural and technological, reality.; Bien qu’il ait développé l’une des théories du temps les plus marquantes de la modernité, on a souvent reproché à Bergson de ne pas avoir pensé l’histoire. En nous appuyant sur ses écrits, de L’Évolution créatrice aux Deux Sources, je montre qu’il cherchait plutôt à définir l’histoire d’une manière nouvelle, qui pourrait ne pas se retrouver dans l’opposition traditionnelle aux sciences de la nature. La nouvelle philosophie de l’histoire de Bergson, libérée de la téléologie et du déterminisme, nous permet de penser la spécificité de la dimension historique de l’homme sans effacer son articulation avec l’évolution naturelle. Contredisant les lectures critiques d’Aron et de Merleau-Ponty, la philosophie de Bergson n’est pas enfermée dans un spiritualisme individualiste, mais inclut la dimension collective et l’histoire de la réalité non humaine — tant naturelle que technologique.

In The Creative Mind (La Pensée et le mouvant in the original French), Bergson not only confronts the fundamental problem in his philosophy: that of the relationship of thought to time or duration, and the various solutions he gave to it through his work. He also studies the effect of time and duration within thought, and the new problems it allows to state, and to solve. Thus, Bergson shows us how to adjust our thought, which is mainly spatial, to the reality of duration and change. Of course, from the philosophical manifesto Introduction to Metaphysics (at the heart of the collection of essays) to his last essays, Bergson’s attitude changes: he will confer a stronger value of reality to matter, and a value of truth to analytic intelligence and science yet reserving a privileged position to intuition. But he also faces new problems pertaining to technology and democracy, concerning the concrete ways of thinking and acting in duration. It thus leads us to the retrospective knowledge of time and history, whose truth can nevertheless be preserved, and fully understood only by replacing the human species in the history of the living. Dans La Pensée et le mouvant, Bergson n'affronte pas seulement le problème fondamental de sa philosophie : celui du rapport de la pensée au temps ou à la durée, et les diverses solutions qu'il lui a données à travers son œuvre. Il étudie également l'effet du temps et de la durée au sein de la pensée, et les nouveaux problèmes qu'il permet d'énoncer, et de résoudre. Ainsi, Bergson nous montre comment ajuster notre pensée, qui est principalement spatiale, à la réalité de la durée et du changement. Bien sûr, depuis son manifeste philosophique Introduction à la métaphysique (au cœur du recueil d'essais) jusqu'à ses derniers essais, l'attitude de Bergson change : il va conférer une valeur de réalité plus forte à la matière, et une valeur de vérité à l'intelligence analytique et à la science, tout en réservant une position privilégiée à l'intuition. Mais il est aussi confronté à de nouveaux problèmes liés à la technique et à la démocratie, concernant les manières concrètes de penser et d'agir dans la durée. Il nous conduit ainsi à la connaissance rétrospective du temps et de l'histoire, dont la vérité ne peut cependant être pleinement préservée, et comprise, qu'en replaçant l'espèce humaine dans l'histoire du vivant.

We recently published a pioneering synthesis study of plant thermal macrophysiology (1), revealing global patterns that are in agreement with the main patterns known from animals, as well as with expectations from theory (2, 3). Perez et al. (4) criticize our study, primarily on the basis that differences in experimental protocol across studies, particularly in duration of heat tolerance experiments, may impact our inferences. However, Perez et al. are mistaken when they write “surprisingly they found no differences between the metrics and combined them in their final analyses.” On the contrary, we found substantial variation in heat tolerance due to experimental metric (e.g., Tmax, Tcrit) and accounted for this in our analyses (ref. 1, methods, … [↵][1]1To whom correspondence may be addressed. Email: lesleylancaster{at}abdn.ac.uk. [1]: #xref-corresp-1-1

A probability distribution is regular if it does not assign probability zero to any possible event. Williamson (2007) argued that we should not require probabilities to be regular, for if we do, certain “isomorphic” physical events (infinite sequences of coin flip outcomes) must have different probabilities, which is implausible. His remarks suggest an assumption that chances are determined by intrinsic, qualitative circumstances. Weintraub (2008) responds that Williamson’s coin flip events differ in their inclusion relations to each other, or the inclusion relations between their times, and this can account for their differences in probability. Haverkamp and Schulz (2011) rebut Weintraub, but their rebuttal fails because the events in their example are even less symmetric than Williamson’s. However, Weintraub’s argument also fails, for it ignores the distinction between intrinsic, qualitative differences and relations of time and bare identity. Weintraub could rescue her argument by claiming that the events differ in duration, under a non-standard and problematic conception of duration. However, we can modify Williamson’s example with Special Relativity so that there is no absolute inclusion relation between the times, and neither event has longer duration except relative to certain reference frames. Hence, Weintraub’s responses do not apply unless chance is observer-relative, which is also problematic. Finally, another symmetry argument defeats even the appeal to frame-dependent durations, for there the events have the same finite duration and are entirely disjoint, as are their respective times and places.

Time is largely a hidden variable in vision. It is the condition for seeing interesting things such as spatial forms and patterns, colours and movements in the external world, and yet is not meant to be noticed in itself. Temporal aspects of visual processing have received comparatively little attention in research. Temporal properties have been made explicit mainly in measurements of resolution and integration in simple tasks such as detection of spatially homogeneous flicker or light pulses of varying duration. Only through a mechanistic understanding of their basis in retinal photoreceptors and circuits can such measures guide modelling of natural vision in different species and illuminate functional and evolutionary trade-offs. Temporal vision research would benefit from bridging traditions that speak different languages. Towards that goal, I here review studies from the fields of human psychophysics, retinal physiology and neuroethology, with a focus on fundamental constraints set by early vision., Summary: Simple measures of temporal vision such as the critical flicker frequency can be useful for modelling natural vision only if their relationship to photoreceptor responses and retinal processing is understood.

Can it be productive to consider misreadings of Bergson? We recall Max Horkheimer’s critique of Bergson and reconsider it from the vantage point of Merleau-Ponty in a trajectory that moves us away from the Horkheimer/ Bergson alternative and also from the Bergson-Deleuze hybrid. In his Nature lectures Merleau-Ponty misreads Bergson when he explicitly takes up his thought, but he does so within a broader argument that is not only haunted by Bergson but, more importantly, can refresh and enliven our reading of him, giving us a new appreciation for what Bergson called “the duration of the universe.” Our attention is redirected to imbrications of time and life in Bergson and to relations between matter and living matter — the kind of dynamic relations Merleau-Ponty will evoke through Umwelt as it pertains to a more than human universe. If a philosophy predicated on the work of the negative propelled a century of social change, Bergson can help us to learn to think livingness in the face of an all too fragile planet. Peut-il être productif de prendre en considération les lectures erronées de Bergson ? Nous rappelons la critique de Bergson par Max Horkheimer et la reconsidérons du point de vue de Merleau-Ponty dans une trajectoire qui nous éloigne de l’alternative Horkheimer/Bergson et aussi de l’hybride Bergson-Deleuze. Dans ses conférences sur la nature, Merleau-Ponty interprète mal Bergson lorsqu’il reprend explicitement sa pensée, mais il le fait dans le cadre d’une argumentation plus large qui n’est pas seulement hantée par Bergson mais, plus important encore, qui peut nous en rafraîchir et animer la lecture, en nous donnant une nouvelle appréciation de ce que Bergson appelait “la durée de l’univers.” Notre attention est redirigée vers l’imbrication du temps et de la vie chez Bergson et vers les relations entre la matière et la matière vivante — le genre de relations dynamiques que Merleau-Ponty évoquera à travers l’Umwelt dans sa relation avec un univers plus qu’humain. Si une philosophie fondée sur le travail du négatif a propulsé un siècle de changement social, Bergson peut nous aider à apprendre à penser le vivant face à une planète trop fragile.

We reviewed current definitions of vigilance to propose a definition, applicable in sleep medicine. As previous definitions contained terms such as attention, alertness, and arousal, we addressed these concepts too. We defined alertness as a quantitative measure of the mind state governing sensitivity to stimuli. Arousal comprises a stimulus-induced upward change in alertness, irrespective of the subsequent duration of the increased level of alertness. Vigilance is defined as the capability to be sensitive to potential changes in one's environment, ie the capability to reach a level of alertness above a threshold for a certain period of time rather than the state of alertness itself. It has quantitative and temporal dimensions. Attention adds direction towards a stimulus to alertness, requiring cognitive control: it involves being prepared to process stimuli coming from an expected direction. Sustained attention corresponds to a state in which some level of attention is purposefully maintained, adding a time factor to the definition of attention. Vigilance differs from sustained attention in that the latter in addition implies a direction to which attention is cognitively directed as well as a specification of duration. Attempts to measure vigilance, however, are often in fact measurements of sustained attention. (C) 2021 The Authors. Published by Elsevier B.V.

In Beryl Pong’s British Literature and Culture in Second World Wartime, the temporality of war unspools both forwards and backwards as the Second World War is set in relation to the First World War...

The impact that the theory of automaticity has traditionally had on the explanation of reader development, together with the rise of concern that schoolchildren should acquire greater reading fluency, has caused a proliferation of studies that focus their attention on the speed of the readers. In general, however, these works have forgotten to interpret how reading prosody affects comprehension. The purpose of this paper is to explain how the variables of speed and prosody affect comprehension on a sample of 72 primary school students. A quantitative correlational method is used for this. The results point out that it is the prosody (and not the duration of the reading) what affects the quality of understanding in reading., El impacto que tradicionalmente ha tenido la teoría de la automaticidad en la explicación del desarrollo lector, junto al auge de la preocupación por que los escolares adquieran una mayor fluidez lectora, ha provocado una proliferación de estudios que han puesto su foco de atención en la velocidad de los lectores, pero que, por lo general, se han olvidado de interpretar qué papel cumple la prosodia. El presente trabajo tiene por objetivo explicar cómo afecta, por un lado, el tiempo que 72 escolares de primaria invierten en leer un relato adecuado a su edad y, por el otro, la calidad de su prosodia a los resultados de comprensión. Se utiliza, para ello, un método cuantitativo correlacional. Los resultados permiten conlcuir que son las estrategias prosódicas (y no la duración de la lectura) las que afectan a la calidad de la comprensión., O impacto que a teoria da automaticidade tem tradicionalmente na explicação do desenvolvimento do leitor, juntamente com o aumento da preocupação de que os alunos adquiram maior fluência na leitura, causou uma proliferação de estudos que focaram a atenção na velocidade dos leitores, mas que, em geral, se esqueceram de interpretar qual o papel da prosódia. O objetivo deste artigo é explicar como isso afeta, por um lado, o tempo em que 72 alunos do ensino fundamental investem na leitura de uma história apropriada à sua idade e, por outro, na qualidade de sua prosódia aos resultados da compreensão. Um método correlacional quantitativo é usado para isso. Os resultados permitem concluir que são as estratégias prosódicas (e não a duração da leitura) que afetam a qualidade da compreensão.

O presente artigo é uma homenagem ao professor Sérgio Luiz de Castilho Fernandes. Encontra-se dividido em três partes. A primeira delas apresenta a visão do autor sobre os conceitos de “qualidade” e “quantidade”. Contrapõe o sentido numérico ao sentido qualitativo de diferença, através do exame do conceito de “duração”. Examina, em seguida, a ideia de que haja um “eu” que permaneça idêntico a si mesmo ao longo do tempo. Por fim, o artigo expõe a teoria de Sérgio Fernandes sobre o “caráter diáfano” da consciência através do que o autor denomina de “Mito do Jogo de Luz”.

El artículo parte de entender que El viaje del elefante es un texto testamentario y, por lo tanto, se aboca a encontrarle «rasgos» que permitan atribuirle ese carácter a partir de una reflexión apoyada en los textos del filósofo coreano contemporáneo Byung-Chul Han que funciona como contrapunto de un pensamiento situado sobre la condición contemporánea. El texto concluye pensando el legado filosófico que Saramago dejó para sus lectores a partir de un examen minucioso de las nociones de «gravedad», «duración» «ley de la tierra» y «muerte».

Discussion of Exile in the book of Chronicles is generally limited to questions regarding its duration, scope, and comparisons of its portrayal in Chronicles with that in parallel books (Kings and Jeremiah). The prevalent approach to these questions in scholarship is that the Chronicler does not perceive this exile as a permanent state and usually downplays its duration or the number of people exiled. This is not the case, however, in regard to the two and a half tribes in 1 Chr. 5. Their exile is mentioned no fewer than three times in the genealogical lists of these tribes. I will attempt to explore why the exile of these tribes is relatively prominent in the text and how this contributes to the Chronicler’s perception of ‘all of Israel’.

This article presents a study in which we explored the effect of a social robot on the explanatory behavior of children (aged 6--10) while working on an inquiry learning task. In a comparative experiment, we offered children either a baseline Computer Aided Learning (CAL) system or the same CAL system that was supplemented with a social robot to verbally explain their thoughts to. Results indicate that when children made observations in an inquiry learning context, the robot was better able to trigger elaborate explanatory behavior. First, this is shown by a longer duration of explanatory utterances by children who worked with the robot compared to the baseline CAL system. Second, a content analysis of the explanations indicated that children who worked with the robot included more relevant utterances about the task in their explanation. Third, the content analysis shows that children made more logical associations between relevant facets in their explanations when they explained to a robot compared to a baseline CAL system. These results show that social robots that are used as extensions to CAL systems may be beneficial for triggering explanatory behavior in children, which is associated with deeper learning.

The content researched on this article is the general theory of civil procedure, starting with the approach about the head points of history evolution, since primitive era until the scientific proceduralism. After, exposes several concepts of the doctrine, with lessons about the jurisdiction, the act and the process, as well as the types of sources that create the civil process. Lastly, it explains the principles of the jurisdiction access, of the due process of law, of adversarial and of reasonable duration of the proceedings. The research aims to introduce the elements of general theory and get together the technical knowledge to contribute as a theorical foundation. Besides the importance to understand the theme, the article selects the essentials questions that constitute the civil process. The technique of the research uses is the bibliography, because is based on classic and modern doctrines, and the method is the deductive.

It is striking to note how in Proust’s cycle of novels, the process of reading does not project the reader into the book that is being read, but leads rather to an extremely varied study of the act of reading itself, and principally of its duration. The very act of reading which is featured alongside the actual reading of a book, or indeed of a piece of music or a painting, can be broken down into several concurrent time-spans, which reflect the duration of real time as closely as possible. On a larger scale, the act of reading inaugurates an experience of time which can embrace and thus bring into contact the various chapters of the reader’s life, if a book is re-read after a long interval of time (and this separates Proust’s conception of time from that of Bergson). This duration is in its turn the measure of a work’s posterity, which rests on a continuity of successive reading-lives. Hence, readers only exist for Proust “in Time”, within a temporal dimension, that is in the form postulated a priori by Kant, of man’s perception of time.

This paper considers a problem for dynamic presentism that has received little attention: its apparent inability to accommodate the duration of events (such as conscious experiences). After outlining the problem, I defend presentism from it. This defence proceeds in two stages. First, I argue the objection rests on a faulty assumption: that duration is temporal extension. The paper challenges that assumption on several different ways of conceiving of temporal extension. This is the negative case and forms the bulk of the paper. Second, after diagnosing the error leading to the identification of duration with temporal extension, I outline a new presentist-friendly account of duration that avoids the problem. In particular, a non-reductive account of duration is offered that treats it as a primitive quality which bestows its possessor with a certain modal quality: that the possessor potentially does not change whilst there are changes in its environs. This is the positive case. Together the positive and negative cases provide presentism with an interesting and novel way of overcoming the problem of duration.

What is simultaneous with an event is what can interact with it; events have duration; therefore, any given event has distant events simultaneous with it, even according to Special Relativity. Consequently, the extension of our pre-relativistic judgments of distant simultaneity are largely preserved.

Although detailed descriptions of proper handshakes partly comprise many etiquette books, how a normal handshake can be described, its proper duration, and the consequences of violating handshake expectations remain empirically unexplored. This study measured the effect of temporal violations of the expected length of a handshake (less than three seconds according to previous studies) administered unobtrusively in a naturalistic experiment. We compared volunteer participants’ ( N = 34; 25 females; 9 males; Mage = 23.76 years, SD = 6.85) nonverbal behavior before and after (a) a prolonged handshake (>3 seconds), (b) a normal length handshake (average length

The aim of this paper is to demonstrate that adjusting Stump and Kretzmann’s “atemporal duration” with la durée, a key concept in the philosophy of Henri Bergson (1859–1941), can respond to the most significant objections aimed at Stump and Kretzmann’s re-interpretation of Boethian eternity. This paper deals with three of these objections: the incoherence of the notion of “atemporal duration,” the impossibility of this duration being time-like, and the problems involved in conceiving it as being related to temporal duration by a relation of analogy. I conclude that “atemporal duration” (which has unfortunately come to be regarded with suspicion by most analytic philosophers of religion) — when combined with Bergson’s durée to become an “atemporal durée” — is a coherent understanding of divine eternity.

The aesthetics of fashion can be regarded as the aesthetics of novelty since constant changes make novelty the core of fashion. Based on Colin Campbell’s theory, novelty is a judgment about our subjective experiences, indicating something we never experienced before. In the early stage of the fashion system, designers led fashion trends by creating brand-new items or borrowing foreign elements. Then, as the pace of fashion circulation increased, designers started to produce novelty by modifying details, or by repeating what was in fashion long before. Hence, fashion became cyclical. And the cycle duration would become shorter and shorter as the repetition sped up. At this stage, novelty is not based on whether the item is brand-new, but whether we still remember it. In the future, maybe the repeating of the old cannot maintain the feeling of novelty any more since the pace of fashion change is too quick to give enough time for the new to become old and forgotten. At that time, the novelty will not be based on whether we still remember it, but whether we want to forget it. Therefore, with the acceleration of fashion change, the method of how fashion produces novelty has gone through a logical sequence as follows: creating something brand-new, borrowing foreign elements, modifying details, repeating the forgotten old, and forgetting what is still new. Novelty has gone through a process from ‘externally determined’ to ‘internally determined’, moving to the direction of ‘self-deception determined’. Article received: April 20, 2019; Article accepted: June 15, 2019; Published online: September 15, 2019; Original scholarly paper How to cite this article: Ruhan, Liao. "How to Produce Novelty? Creating, Borrowing, Modifying, Repeating And Forgetting: The Process of Contemporary Fashion Aesthetics." AM Journal of Art and Media Studies 19 (2019): 101-107. doi: 10.25038/am.v0i19.310

This theoretical paper takes as its starting point a question posed by Alvarez: ‘how does a sense of a durable object get built up?’. The paper considers one dimension of the earliest proce...

Orthodox theology generally holds that God is eternal, which means that he exists in a state of absolute timelessness. John Milton, however, believed that God experiences the passage of time just as angels and humans do, except that God has always existed and that time extends infinitely into the past. Both Milton's Christian Doctrine and Art of Logic indicate that God exists in time. In Paradise Lost Milton tends to use the language of eternity metaphorically rather than literally, and he never uses such language to describe timelessness. His depiction of God the Father existing and acting in time is not a concession to the limitations of narrative; Milton believed that God actually exists in time. Milton's conception of time and eternity is not widely acknowledged, but it is essential to his insistence on radical free will and to his mythopoetic efforts to justify God's providence.

This paper explores crisis negotiators' practices for summoning persons in crisis who are unavailable, unable or unwilling to respond. A corpus of audio recorded interactions between a UK police hostage and crisis negotiation unit and (suicidal) people in crisis was analysed. The analysis shows how low to moderate phonetic upgrades in pitch, and small variations in loudness, duration and articulatory setting are associated with interactionally ‘re-doing’ a subsequent summons. In contrast, marked phonetic upgrades in pitch, loudness and articulatory setting are associated with an increase in danger or concern. And whereas phonetic upgrading of a self-repeated summons is found in cases where the recipient is unavailable, unable or unwilling to respond, phonetic downgrading treats the silence as responsiveness in progress, where the summons repetition does extra work to further secure the person's joint attention to a projected new course of action. I discuss the complexities of applying an ‘upgrade-downgrade’ continuum to account for repeated action and consider the wider implications of phonetic design on crisis management.

At the center of the reflection is the Mount Olympus spectacle of the famous Belgian creator Jan Fabre, a work founded on the passions and plots present in classical Greek dramaturgy. The dimension of the tragedy then becomes the focus of interest in the analysis of this monumental creation which updates, with its 24-hour duration, both the context of the long days of the Dionysian festivals and the cathartic power of the Greek theater through the empathy aroused by the weary bodies of the performers. The reflection rests on the thoughts of the philosopher Friedrich Nietzsche and the theatrical ideas of Antonin Artaud to highlight the importance of the choir and the exploration of the expansion of time in the composition of the tragic.

Compromised time control is a variable of interest among disordered gamers because time spent on videogames can directly affect individuals’ lives. Although time perception appears to be closely associated with this phenomenon, previous studies have not systematically found a relationship between time perception and gaming. Therefore, the purpose of this narrative review is to explore how gaming disorder may be associated with time perception. It has been found that gamers exhibit a stronger attentional focus as well as an improved working memory compared with non-gamers. However, gamers (and especially disordered gamers) exhibit a stronger reaction to gaming cues which—coupled with an altered emotion regulation observed among disordered gamers—could directly affect their time perception. Finally, “'flow states”' direct most of the attentional resources to the ongoing activity, leading to a lack of resources allocated to the time perception. Therefore, entering a flow state will result in an altered time perception, most likely an underestimation of duration. The paper concludes that the time loss effect observed among disordered gamers can be explained via enhanced emotional reactivity (facilitated by impaired emotion regulation).

The strength model of self-control proposes that all acts of self-control are energized by one global limited resource that becomes temporarily depleted by a primary self-control task, leading to impaired self-control performance in secondary self-control tasks. However, failed replications have cast doubt on the existence of this so-called ego depletion effect. Here, we investigated between-task (i.e., variation in self-control tasks) and within-task variation (i.e., task duration) as possible explanations for the conflicting literature on ego depletion effects. In a high-powered experiment (N = 709 participants), we used two established self-control tasks (Stroop task, transcription task) to test how variations in the duration of primary and secondary self-control tasks (2, 4, 8, or 16 min per task) affect the occurrence of an ego depletion effect (i.e., impaired performance in the secondary task). In line with the ego depletion hypothesis, subjects perceived longer lasting secondary tasks as more self-control demanding. Contrary to the ego depletion hypothesis, however, performance did neither suffer from prior self-control exertion, nor as a function of task duration. If anything, performance tended to improve when the primary self-control task lasted longer. These effects did not differ between the two self-control tasks, suggesting that the observed null findings were independent of task type.

In the enhancement of the advanced technology, the uncanny valley is becoming a high-stakes concern of the entertainment industry to produce good films and animations (Chaminade et al., 2007). Therefore, this study aims to analyse participants’ familiarity towards the usage of digital characters as actors. Then, this article is to convey on how the uncanny valley factors affect audience’s attention in watching films with computer graphic imagery (CGI) elements in films. The researcher has selected visual stimuli that are divided into (4 x 4 factorial design) with 2 subjects of realistic and accurate human characters, meanwhile the second stimuli, researcher selected 2 subjects with minimum characteristic of human likeness. The surveys conducted are self-administered manner with combination of videos and images, distributed online via email and social network. This research concludes, the more familiarity and expectations of the audiences, the higher discomfort feeling when looking to a CGI made character. This illustrates that the longer a duration of CG actors in action, the higher significant weaknesses and substantial of superficial visuals. Therefore, this research is beneficial to assists artists and digital creative directors in digital actor’s creation, and guidance for developing more realistic actors in future projects.

The classical period is a symbol of the progress of the glorious Islamic ummah throughout history. The duration of that glory has not matched it, including the glory of America. Halaqah as a circular learning system is one of the legacies of classical Islamic education that is still used today. Munazharah is a stage of debate to measure abilities as well as the heritage of classical Islamic education that is in demand. Munazharah in the Islamic education system is hardly unseen to be used by Muslims. But this munazharah system is still enshrined in various competitions, such as in MTQ.

Previous research indicates that sympathy for victims is related to how much they are suffering. Yet, it is unclear whether greater suffering alone leads to more compassionate reactions to victims or whether reactions to victims are moderated by other factors such as the duration of the suffering or the perceived frequency of the occurrence that causes suffering. Using Kelley’s (Neb Symp Motiv 15:192–238, 1967) covariation model as our theoretical framework, our study tested whether severity and number of misfortunes affected reactions to a target claiming to be a victim. Participants evaluated a target after viewing one of the four video interviews. The videos manipulated the severity and number of misfortunes claimed by a victim. More misfortunes generated more helping intentions. Severe misfortunes generated stronger empathic reactions to victims, whereas minor misfortunes generated stronger negative appraisals of victims. However, number of misfortunes moderated this effect: The most negative reactions were elicited by claims of many minor misfortunes and the most positive reactions by claims of many severe misfortunes. Additionally, participants were more likely endorse helping intentions in response to claims of many severe misfortunes than claims of many minor misfortunes. These results provide insight into factors influencing whether people are taken seriously as victims.

Although individual differences in the ability known as social intelligence are important to many areas of psychological science, there are few validated measures of this capacity. Existing measures often involve complex verbal materials, focus on images of human faces, or are based on self-report judgments. Here we describe the development and validation of a new measure of social intelligence: the Social Shapes Test (SST). The SST is inspired by the work of Heider and Simmel (1944), Klin (2000), and recent applications of their work in social and clinical neuroscience studies of mentalizing and Theory of Mind. Each SST item consists of a short video of 4–6 simple geometric shapes that are animated to simulate social interactions, paired with an objectively scored, multiple-choice question. Scores on the SST predict performance on measures of social intelligence beyond the effects of cognitive ability. SST scores are also distinct from cognitive abilities and do not appear to vary based on sex, race/ethnicity, or current affect. With just 23 engaging items and a duration of about 10 minutes, the SST is a convenient tool for researchers to measure social intelligence, alone or in combination with other established measures.

Background An electrical accident victim's recollection is often distorted by Bayesian inference in multisensory integration. For example, hearing the sound and seeing the bright flash of an electrical arc can create the false impression that someone had experienced an electrical shock. These subjects will often present to an emergency department seeking either treatment or reassurance. Case Reports We present seven cases in which the subjects were startled by an electrical shock (real or perceived) and injury was reported. Calculations of the current and path were used to allocate causality between the shock and a history of chronic disease or previous trauma. In all seven cases, our analysis suggests that no current was passed through the body. Why Should an Emergency Physician Be Aware of This? Symptomology seen as corroborating may actually be confounding. Witness and survivor descriptions of electrical shocks are fraught with subjectivity and misunderstanding. Available current is usually irrelevant and overemphasized, such as stress on a 100-ampere welding source, which is orders of magnitude beyond lethal limits. History can also be biased for a number of reasons. Bayesian inference in multisensory perception can lead to a subject sincerely believing they had experienced an electrical shock. Determination of the current pathway and calculations of the amplitude and duration of the shock can be critical for understanding the limits and potential causation of electrical injury.

In the early nineteenth century, political economists, politicians, and geologists debated the size and duration of the British coal supply. For mineral Malthusians, the argument about a dwindling supply sharpened anxieties about population pressure, fuel demand, and limited resources. They introduced a new sense of geological limits and long-term obligations into the theology of atonement. But for cornucopian liberals, the shift to a mineral energy regime supplied a powerful refutation to the Malthusian forecast. Inexhaustible coal promised growth without end.

Cinema provides ‘privileged access’ ( Zubrycki 2011 ) into trans lives, recording and revealing private life experiences and moments that might never be seen, nor heard and after the time had passed, only present in memory and body for the individuals involved. Film, a temporal medium, creates theoretical issues, both in the presentation and representation of the trans body and for audiences in viewing the images. Specific narrative, stylistic and editing techniques including temporal disjunctions, may also give audiences a distorted view of trans bodily narratives that encompass a lifetime. Twenty first century cinema is simultaneously creating and erasing the somatechnical potentialities of trans. This article will explore temporal techniques in relation to recent trans cinema, comparing how three different filmmakers handle trans narratives. Drawing upon recent films including the Trans New Wave ( Ford 2014 , 2016a , 2016b ), such as the experimental animated autoethnographic short film Change Over Time (Ewan Duarte, United States, 2013), in tandem with the feature film 52 Tuesdays (Sophia Hyde, Australia, 2013), I will analyse the films as texts which show how filmmakers utilise temporality as a narrative and stylistic technique in cinematic trans narratives. These are texts where cinematic technologies converge with trans embodiment in ways that are constitutive of participants and audiences' understanding of trans lives. This analysis will be contrasted with the use of temporal displacement as a cinematic trope of negative affect, disembodiment and societal disjunction in the feature film Predestination (The Spierig Brothers, Australia, 2014), providing a further basis for scholarly critique of cinematic somatechnics in relation to the trans body.

PurposeAlthough the process of fieldwork is often characterised by disorder, the requirement to adhere to a tightly defined methodology and produce timely research outputs often leads the authors to present the findings as though the research has been the product of a linear process. The purpose of this paper is to unmask this paradox, by documenting the disorder and development of a research project 15 years (so far) in duration.Design/methodology/approachThe approach used in this paper is one of auto-ethnographic reflection, drawing on aspects of Boje’s living story approach, incorporating not only the “linear” narrative of the research process, but also fragments of ante-narrative, themes running above and below the dominant. Within the study, the authors are reflecting on, a range of qualitative methods, including interview, focus groups, memory-work, and living story (ante-narrative) methods, which are employed within a critical management research methodology.FindingsThe authors’ experiences show that although “messiness” may be an inherent part of qualitative research, it is this very disorder, and the consequent opportunities for time and space, that allows the research, and the researcher, “time to breathe”. This reflexivity allows for methodological development and refinement, and ultimately rigorous and participative research, which also honours the participants. The authors argue that although this approach may not align with the current need for prolific (and rapid) publication, in allowing the disorder to “be” in the research, and allowing the time to reassess theoretical and methodological lenses, the resultant stories may be more authentic – both the stories gathered from participants and the stories of research.Originality/valueThe paper highlights the intertwining of stories of participants and stories from research, which is a significant addition to understandings of the “messiness” of qualitative research. This paper adds to the growing call for the inclusion of “chaos” and authenticity in qualitative research, acknowledging and valuing the humanity of the researcher, and giving voice to the paradox between the time to methodologically develop, and the requirement for timely research.

Objective The greater resilience of older memories relative to recent memories has primarily been demonstrated in clinical groups, but this phenomenon has been less extensively examined in cognitively intact older adults. Additionally, most studies of person-identity have only examined recognition or familiarity of a famous face or name, and there has been less systematic study of access to more specific person-identity semantic knowledge. The current study examined the effect of both memory age and extent of semantic knowledge on famous name recognition and retrieval of person-identity biographical information in healthy older adults. Method We examined recognition accuracy and response time of famous names at three time epochs (recent fame, transitory fame and enduring fame) in cognitively intact older adults. We also compared access to semantic knowledge that differed on the degree of specificity of biographical information: categorical, associative, and attribute knowledge. Results As predicted, participants recognized transitory famous names more quickly and accurately than recent famous names. Additionally, participants recognized enduring famous names more accurately than transitory famous names and recent names. We also found that categorical semantic knowledge was accessed more quickly and accurately than semantic knowledge for associative and attribute information. Conclusions These findings provide data on the cognitive structure and retrieval of person-identity knowledge and memory age in older cognitively intact individuals.

Tania Bruguera: 10,145,915: Tate Modern , by Yoli Terziyska. London, UK: October 2, 2018–February 24, 2019. When this sentence was written, the title of Tania Bruguera’s recent exhibition at Tate Modern’s Turbine Hall was 10,145,915 . For the duration of the installation, the title changed to reflect the sum of two changing figures: the number of recorded migrants globally plus the number of migrant deaths since the beginning of 2018. The steady increase of that figure was communicated with a stamp pressed on each visitor’s hand when they entered a small gallery off the Turbine Hall—the title did not appear in an exhibit’s typical places, such as on posters and brochures. It was unclear how frequently the stamp was changed, as the numeric title was dependent on information supplied by the Missing Migrants Project of the International Organization for Migration (IOM). The project tracks incidents involving migrants who have died, or have gone missing, in the process of migration toward an international destination. The numbers revealed are publicly available on IOM’s online platform. Apart from the title, the exhibition was formed by three apparent elements: a heat-sensitive floor covering the Turbine Hall, a small “crying room” adjacent to the hall, and a sub-bass noise projected into the two spaces. The museum labels suggested that each element highlighted the necessity for collective action for social change to take place. This sentiment was contradicted by each element’s futility—the heat-sensitive floor was meant to reveal an image of a Syrian refugee on the floor when a large enough number of visitors simultaneously interacted with the installation. The intended result was nearly impossible to coordinate because it would take a considerable quantity of bodies to simultaneously touch the floor—a number that Bruguera guessed to be one hundred fifty to two hundred.1 The “crying room” contained an organic chemical substance that elicited collective crying without an emotional impetus. The eerie …

We explored people’s views regarding the kind of relationship that can be expected and created using such websites. In the current study, we used the same scenario technique. Vignettes depicting the kind of relationship an individual expected to find through the use of an online dating service were created by orthogonal combination of five factors: (a) passion; that is, the level of personal, affective involvement in the relationship, (b) intimacy; that is, the type of relationship desired (friendship vs. intimate/sexual), (c) commitment; that is, the expected duration of the relationship (short term vs. long term), (d) the user’s gender, and (e) the user’s age. Three contrasted positions were found. A minority of participants considered that creating a relationship using dating services was never very easy. A plurality of participants considered that creating either long-term romantic relationships or short-term, more “utilitarian” relationships was considerably easier than creating either short-term romantic relationships or long-term, more “utilitarian” relationships. Another plurality of participants considered that creating any relationship was quite possible. These participants disconnected the commonly admitted association between the duration of a relationship and level of emotional involvement. In other words, they considered that creating a passionate but short-lived relationship was not more difficult than creating any other kind of relationships.

How do we decide which object to pick up when faced with two alternatives? Imagine one object is near, but needs to be carried a long distance, and the other object is far, but needs to be carried a short distance. You might predict that participants would favour the far object that needs to be carried a short distance. In other words, they would procrastinate and delay picking up an object to minimise physical effort. In actuality, participants prefer to carry the near object a long distance, which is called pre-crastination. Pre-crastination may be preferred to procrastination because picking up the first object hastens completion of the first goal of the task and, subsequently, decreases cognitive load. The goal of the current study was to further investigate the mechanisms of the pre-crastination effect. This was done by converting the primarily walking task used in the first study on pre-crastination to a reach-to-grasp task. This change enabled the measurement of the duration of information processing (i.e., reaction time) when participants decided which object to move. Surprisingly, participants exhibited a range of behaviours: about 40% pre-crastinated, 40% procrastinated, and 20% neither pre-crastinated nor procrastinated. We suggest that scaling the task down from a walking task to a reach-to-grasp task altered the physical effort, cognitive load, and the interaction between these task demands. This enabled some participants to pre-crastinate and others to procrastinate. There was an intriguing relationship between the duration of information processing and the behaviour of participants: participants with the shortest reaction time had the strongest tendency to pre-crastinate, and participants with the longest reaction time had the strongest tendency to procrastinate. These findings fit with the automatic pre-crastination response hypothesis; that the "decision" to pre-crastinate is automatic. This automaticity caused the short durations of information processing for participants who pre-crastinated. Participants who procrastinated had to, first, inhibit the automatic response to pre-crastinate, which caused long durations of information processing.

The article is dedicated to the problem of “sacred time” and analyzes the variable relations between the sacred, time and history. Starting from the controversy with Mircea Eliade’s popular idea that sacred time represents the archetypal eternity opposed to profane duration, the author underlines extremely peculiar character of this idea and considers several others in order to show that this problem could be solved differently. In Durkheim’s theory the place of sacred time is occupied by collective “total time” as a social cycle that suppresses and incorporates all the individual cycles. In the theory of Hubert and Mauss the sacred reproduces itself in the ritual, which is based on natural cycles, i.e. revolution of the seasons. Bataille’s views on the temporal and historical dimensions of the sacred were constantly changing, so in the late 1930s he appealed to the time of “eternal recurrence” and then in his later works he consistently contrasted the sacred timelessness to the profane duration, which takes shape in the positioning of the instrument of labor and the distance between the goals and the means. Caillois equated the meanings of the archaic holiday and modern war, pointing to the evolution of the sacred in the recent history, and Girard regarded the sacred time as a kind of cyclic “loops” appearing in the ordinary time and believed that the Christian revelation deprives the sacred of its power and moves the history to apocalypse. All this allows the author to draw a conclusion about the relativity of sacred time as a concept and relativize it as a research tool.

What do humans mean when they say that time passes quickly or slowly? In this article, we try to respond to this question on the basis of our studies on the judgment of the passage of time and its links with the judgment of physical durations. The awareness of the passage of time when consciousness is altered by meditation is also discussed. A dissociation is then made among the "self-time perspective," the "self-duration" (internal duration), and the "world-duration" (external duration). A link is also established between the self-time perspective and the "narrative self," on one hand, and the self-duration and the "minimal self," on the other hand, that is confirmed in our qualitative analysis of testimonials of four meditators. The awareness of self-duration is thus related to the awareness of the embodied self. When the sense of self is altered and the consciousness of the body is lower, then the subjective experience of internal time changes. However, the mechanisms allowing the disappearance of the self with the feeling of being outside time during meditation remains to be elucidated.

The purpose of this investigation is disclosing the creative phenomenon of Eugene Bozza in the modern wind academic musically performing art. The publication is also invoking to discovering of the most characteristic for composer’s masterpieces genres, artistically imaginative scopes, certain images into musical compositions of French master. The methodology of this exploration is postulated by applying of structurally historical method, which permits to denote the basic periods of composer’s creation. The axiological way makes the possibility to detecting of the artistically holistic criterions for outstanding wind compositions of E. Bozza. The methods of analysis and synthesis allow to crystalizing for fragmentary partial strokes from master’s composer style and realize their as holistically artistic phenomenon of composer’s author handwriting. The comparative method comes up the foundation for detecting of cause-effect relationships in reference to definite, amazingly bright characterological traits of E. Bozza’s creation. Derivations of this research are textured from results applying of structurally analytical method. The novelty denoted theme is defined by amazingly little quantity of scientific works, devoted to creation of E. Bozza in the light wind academic musically performing art. Composer’s wind masterpieces is considering as in its conformity to creative periods of the master and correlation of wind compositions with definite culturally creative events in the E. Bozza’s life. Conclusions. The writing of the compositions for wind academic instruments produces the constant composer creative process in duration the all life way of French master, which occurs on the base of composer’s activity in reference to applying by E. Bozza the wide pallet of musical genres of the 20th century. The particular genre colorfulness of composer’s musical heritage, in to all period master’s creation, is always noting the presence of wind miniatures, artistically peculiar program pieces, as a rule, with generalized type of musical content.

Over the last few years, several studies have investigated the possible effects of mindfulness meditation on time perception. Mindfulness meditation has been linked to both longer time production (TP) and increased bodily perception, and bodily processes are in turn thought to lie at the core of human time perception. Nevertheless, the connection between mindful movements (MMs; i.e., specific types of mind-body coordination-demanding physical activity) and time perception has been ignored. Consequently, in the current study we examined the effect of MMs on TP. A mixed observational study design was adopted to investigate whether (1) the extensive practice of MMs is associated with longer TP and interlimb coordination efficiency, and (2) there is a relationship between these two variables. Thirty-four healthy adults volunteered, including 11 Aikido and nine advanced Quadrato Motor Training (aQMT) practitioners, and 14 physically non-active controls. Practitioners of aQMT had significantly longer produced durations in contrast to the Aikido and control groups. In addition, longer produced duration was associated with increased coordination efficiency. In conclusion, the current results are in line with previous studies linking embodied time and mindful meditation, and suggest the importance of incorporating movement meditation, especially in the context of time estimation and the self.

The proving of the history of the Serbian people in all the territories it once inhabited in the past, in any way, cannot represent a unilateral act of an individual or group. Any failure or incorrectly drawn conclusions by the responsible elite, as a rule, result in scientifically-legal solutions that are very difficult or even impossible to be corrected. Therefore, the protection and constant proof of historical stability is a process that, among other things, must protect the material monuments and spiritual organization of the Church which, in themselves, represent the spiritual inheritance on the basis of which the historical existence and duration of the Serbian people in its living environment are confirmed. In this regard, the aim of the paper is to analyse the historical facts of St. Stefan Stiljanovic's attention to the importance of the historical heritage of the church as one of the protection forms of the historical life of the Serbian people in its ethnic territory. In the historic period of the Serbian people, in the Austrian monarchy, he had an important socio-political position. The negation of the history of his personality as well as the authentic prayerfulness was directly targeted against the Serbian religious and ethnic historical continuity of existence in certain parts of the Serbian ethnic territory.

There is hardly a consensus over attribution of unity to consciousness in terms of experience duration. Mainly, there are two major accounts of the unity over the course of time: diachronic and synchronic. However, the main problem with each of these stances is transitivity problem; that is, one cannot stand with one of these accounts without admitting the other. The way that Tye describes his diachronic account of unity is transitive to the synchronic type. Similarly, Bayne’s confinement to mere synchronic unity faces transitivity problem from synchronic to diachronic type. Dainton’s co-consciousness, also, fails to offer a coherent account to include both synchronic and diachronic unities. To resolve the problems around unity attribution over time, a holistic view, here called “network unity” model is proposed. Using the network account, a coherent scheme of unity relation can be achieved in such a way that both synchronic and diachronic unities can be subsumed by a single conception.