In driving simulation, simulator tilt is used to reproduce sustained linear acceleration. In order to feel realistic, this tilt is performed at a rate below the human tilt rate detection threshold, which is usually assumed constant. However, it is known that many factors affect the threshold, such as visual information, simulator motion in additional directions, or the driver’s active effort required for controlling the vehicle. Here we investigated the effect of these factors on the roll rate detection threshold during simulated curve driving. Ten participants reported whether they detected roll motion in multiple trials during simulated curve driving, while roll rate was varied over trials. Roll rate detection thresholds were measured under four conditions. In the first three conditions, participants were moved passively through a curve with the following: (i) roll only in darkness; (ii) combined roll/sway in darkness; (iii) combined roll/sway and visual information. In the fourth (iv) condition participants actively drove through the curve. The results showed that roll rate thresholds in simulated curve driving increase, that is, sensitivity decreases, when the roll tilt is combined with sway motion. Moreover, an active control task seemed to further increase the detection threshold, that is, impair motion sensitivity, but with large individual differences. We hypothesize that this is related to the level of immersion during the task.
Given the increasingly diverse and multi-religious character of contemporary societies in Europe and beyond, interreligious education has come to attract more and more interest. This is especially true for the field of religious education. This article comes from a research project that has two aspects as its focus. The first aspect refers to the question of whether approaches to interreligious education really are effective. The other aspect concerns what is called the meaning of interreligious abilities or competence for professional qualification. The process of training future caregivers includes both of these aspects. Moreover, the project entailed an attempt to test a number of religious-education teaching units empirically for their effects on the trainees. In this article, an attempt is made to shed light on the structure of interreligious competence. The main focus is on finding a general factor of interreligious competence at the heart of more specific facets of competence.
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