Pretense, imagination, and belief: the Single Attitude theory

A popular view has it that the mental representations underlying human pretense are not beliefs, but are ??belief-like?? in important ways. This view typically posits a distinctive cognitive attitude (a ??DCA??) called ??imagination?? that is taken toward the propositions entertained during pretense, along with correspondingly distinct elements of cognitive architecture. This paper argues that the characteristics of pretense motivating such views of imagination can be explained without positing a DCA, or other cognitive architectural features beyond those regulating normal belief and desire. On the present ??Single Attitude?? account of imagination, propositional imagining just is a form of believing. The Single Attitude account is also distinguished from ??metarepresentational?? accounts of pretense, which hold that both pretending and recognizing pretense in others require one to have concepts of mental states. It is argued, to the contrary, that pretending and recognizing pretense require neither a DCA nor possession of mental state concepts.     

God, Genes, and Cognizing Agents

Much ink has been spilled on the claim that morality and religion have evolutionary roots. While some attempt to reduce morality and religion to biological considerations, others reject any link whatsoever. Any full account, however, must acknowledge the biological roots of human behavior while at the same time recognizing that our relatively unique capacity as cognitive agents requires orienting concepts of cosmic and human nature. While other organisms display quasi-moral and proto-moral behavior that is indeed relevant, fully moral behavior is only possible for organisms that attain a higher level of cognitive ability. This, in turn, implies a significant role for religion, which has traditionally provided an orientation within which moral conduct is understood.     

3-5岁儿童对物体认知及对他人认知过程的研究

本文探讨了3-5岁儿童对物体的认知及对他人的认知过程.结果表明儿童通过视觉认知外界物体时,物体的外观特性(形状与颜色)起着主要的作用;在认知过程中,通过触觉及视觉对物体认知的信息产生矛盾时,儿童对物体的真实性往往产生怀疑及犹疑不决,影响对物体的真实性认知.儿童对他人认知行为认知的发展水平,取决于儿童对物体认知结构的复杂性.3-5岁儿童对物体认知能力随年龄的增长而提高.     

The effects of alignments: examining group faultlines, organizational cultures, and performance

By integrating literature on group faultlines, organizational cultures, and value congruence, this research presents a framework that explains how cultural alignment across organizational levels may influence the relationship between faultlines and performance. The hypotheses were tested using representatively sampled multisource qualitative and quantitative data on 138 teams from a Fortune 500 company. The present findings demonstrate that although informational faultlines were detrimental for group performance, the negative relationship between faultlines and performance was reversed when cultures with a strong emphasis on results were aligned, was lessened when cultures with a weak emphasis on results were aligned, and remained negative when cultures were misaligned with respect to their results orientation. These findings show the importance of recognizing alignments not only within groups (group faultlines) but also outside groups (cultural alignments between the group and departments) when considering their implications for group performance.     

Integrating cognitive psychology, neurology and neuroimaging

In the last decade, there has been a dramatic increase in research effectively integrating cognitive psychology, functional neuroimaging, and behavioral neurology. This new work is typically conducting basic research into aspects of the human mind and brain. The present review features as examples of such integrations two series of studies by the author and his colleagues. One series, employing object recognition, mental motor imagery, and mental rotation paradigms, clarifies the nature of a cognitive process, imagined spatial transformations used in shape recognition. Among other implications, it suggests that when recognizing a hand's handedness, imagining one's body movement depends on cerebrally lateralized sensory-motor structures and deciding upon handedness depends on exact match shape confirmation. The other series, using cutaneous, tactile, and auditory pitch discrimination paradigms, elucidates the function of a brain structure, the cerebellum. It suggests that the cerebellum has non-motor sensory support functions upon which optimally fine sensory discriminations depend. In addition, six key issues for this integrative approach are reviewed. These include arguments for the value and greater use of: rigorous quantitative meta-analyses of neuroimaging studies; stereotactic coordinate-based data, as opposed to surface landmark-based data; standardized vocabularies capturing the elementary component operations of cognitive and behavioral tasks; functional hypotheses about brain areas that are consistent with underlying microcircuitry; an awareness that not all brain areas implicated by neuroimaging or neurology are necessarily directly involved in the associated cognitive or behavioral task; and systematic approaches to integrations of this kind.     

Narratives,culture, and folk psychology

In this paper, I aim to determine to what extent contemporary cross-cultural and developmental research can shed light on the role that narrative practices might play in the development of folk psychology. In particular, I focus on the role of narrative practices in the development of false belief understanding, which has been regarded as a milestone in the development of folk psychology. Second, I aim to discuss possible cognitive procedures that may underlie successful performance in false belief tasks. Methodologically, I distinguish between two kinds of narrative practices: ‘mentalistic narrative practice’ (which involves an explicit reference to another person’s mental states), and ‘behavioral-contextual narrative practice’ (which involves an explicit reference to the (normative) behavior of another person in a specific socio-situational context). Whereas the former is more prevalent in Western cultures than in Eastern cultures, the latter is predominantly used by members of Eastern cultures. Mentalistic narrative practices correlate with cultural divergences in the development of false belief understanding throughout ontogeny but do not seem to play the key role. The analysis shows that (i) conceptual change and the acquisition of mental state terms is essential for passing the false belief task, and that (ii) theory is likely to be the cognitive mechanism involved here such as proposed by Theory Theory. However, Hutto’s Narrative Practice Hypothesis trumps over Theory Theory to account for the varieties and ambiguities people typically meet when understanding each other in everyday life.     

Generalizations,Cultural Essentialism,and Metaphorical Gulfs

An ongoing debate in comparative research is about whether we should see cultural diversities as manifestations of essential differences or as superficial variations on a universal blueprint. Edward Slingerland has pointed to cognitive science and the use of embodied metaphors to emphasize the universality of concept formation and cognition across cultures. He suggests that this should quiet the “cultural essentialists” who take fundamental differences in Eastern and Western thinking as their starting points. Michael Puett has also leveled a critique of cultural essentialism in support of a presuppositionless approach, and Slingerland’s conclusions seem to offer him support. However, I will argue that even if all modern humans are broadly similar in metaphor use and cognitive processes, research in the humanities must continue to account for the differences implied by the particular metaphors employed and emphasized in diverse traditions. I contend that responsible hermeneutic practice does this through provisional, yet indispensable, generalizations.     

COGNITIVE COMPLEXITY,AFFECTIVE STIMULUS VALENCE,AND INFORMATION TRANSMISSION1

Two experiments were conducted to test hypotheses derived from complexity theory regarding the interactive effect of situational variables and cognitive complexity of a communicator on the informational value of written communications. Complexity theory suggests that cognitively complex encoders, utilizing more dimensions of judgment in recognizing differences, are better able than cognitively simple encoders to distinguish the intended meaning of a communication from all competing, but inaccurate interpretations. Further, evidence exists which indicates that affective bias toward the referent of communication may lessen differences due to cognitive complexity. Much controversy has developed over the specific form of the interaction effect. Results of the experiments indicate that the superiority of cognitively complex encoders over cognitively simple ones is not limited by affective stimulus valence.     

Two Languages, One Vocabulary

Two cultures (scientific and clinical) speaking different theoretical languages reside in psychology. The categorical structure of scientific language is based on sensorially, linearly, and analytically formatted cognitive processes (common sense). The categorical structure of the clinical language is formatted for cognitive processes accommodating nonsensory, nonlinear information about purposive personality processes. Clinically and scientifically oriented psychologists have difficulty communicating with one another because of underlying paradigmatic differences in their languages. Unfortunately, both cultures use the same sensory-system–based vocabulary, which leads to the unwitting and confusing assumption that they are speaking the same language.     

The Role of the Cerebellum in Cognition and Emotion: Personal Reflections Since 1982 on the Dysmetria of Thought Hypothesis,and Its Historical Evolution from Theory to Therapy

The cognitive neuroscience of the cerebellum is now an established multidisciplinary field of investigation. This essay traces the historical evolution of this line of inquiry from an emerging field to its current status, with personal reflections over almost three decades on this journey of discovery. It pays tribute to early investigators who recognized the wider role of the cerebellum beyond motor control, traces the origins of new terms and concepts including the dysmetria of thought theory, the universal cerebellar transform, and the cerebellar cognitive affective syndrome, and places these developments within the broader context of the scientific efforts of a growing community of cerebellar cognitive neuroscientists. This account considers the converging evidence from theoretical, anatomical, physiological, clinical, and functional neuroimaging approaches that have resulted in the transition from recognizing the cerebellar incorporation into the distributed neural circuits subserving cognition and emotion, to a hopeful new era of treatment of neurocognitive and neuropsychiatric manifestations of cerebellar diseases, and to cerebellar-based interventions for psychiatric disorders.     

The cognitive foundations of cultural stability and diversity

The existence and diversity of human cultures are made possible by our species-specific cognitive capacities. But how? Do cultures emerge and diverge as a result of the deployment, over generations and in different populations, of general abilities to learn, imitate and communicate? What role if any do domain-specific evolved cognitive abilities play in the emergence and evolution of cultures? These questions have been approached from different vantage points in different disciplines. Here we present a view that is currently developing out of the converging work of developmental psychologists, evolutionary psychologists and cognitive anthropologists.     

Culture, personality, and subjective well-being: integrating process models of life satisfaction

The authors examined the interplay of personality and cultural factors in the prediction of the affective (hedonic balance) and the cognitive (life satisfaction) components of subjective well-being (SWB). They predicted that the influence of personality on life satisfaction is mediated by hedonic balance and that the relation between hedonic balance and life satisfaction is moderated by culture. As a consequence, they predicted that the influence of personality on life satisfaction is also moderated by culture. Participants from 2 individualistic cultures (United States, Germany) and 3 collectivistic cultures (Japan, Mexico, Ghana) completed measures of Extraversion, Neuroticism, hedonic balance, and life satisfaction. As predicted, Extraversion and Neuroticism influenced hedonic balance to the same degree in all cultures, and hedonic balance was a stronger predictor of life satisfaction in individualistic than in collectivistic cultures. The influence of Extraversion and Neuroticism on life satisfaction was largely mediated by hedonic balance. The results suggest that the influence of personality on the emotional component of SWB is pancultural, whereas the influence of personality on the cognitive component of SWB is moderated by culture.     

RELIGION AS A LANGUAGE: EXPLORING ALTERNATIVE PATHS IN CONVERSATION WITH POSTREDUCTIONIST ANTHROPOLOGIES

New scientific approaches to religion have delivered a considerable number of theories aimed at explaining it, despite its cognitive and adaptive oddities. These efforts were built on available theoretical frameworks, including those from cognitive science, biology, and anthropology. Many voices have raised criticism against several aspects in the cognitive and evolutionist program, even if recognizing their legitimacy and the fruits collected to date. A pressing issue is whether the problem with the new scientific study of religion is related, to some extent, to the use of outdated views on human evolution, mind, and behavior. If this is the case, then a deep revision concerning current models is required. The new direction proposed should account for more complex aspects of human nature following multilevel models, and a specific human feature—language—that could better explain religion as a meaning system. Understanding religion as a language might open an alternative path inside cognitive studies that is closer to how it is lived by believers.     

The Relationship Between Attention,Interpretation, and Memory Bias During Facial Perception in Social Anxiety

Although cognitive theories suggest the interactive nature of information processing biases in contributing to social anxiety, most studies to date have investigated these biases in isolation. This study aimed at (a) testing the association between social anxiety and each of the threat-related cognitive biases: attention, interpretation, and memory bias; and (b) examining the relationship between these cognitive biases in facial perception. We recruited an unselected sample of 188 adult participants and measured their level of social anxiety and cognitive biases using faces displaying angry, disgusted, happy, and ambiguous versions of these expressions. All bias tasks were assessed with the same set of facial stimuli. Regression analyses showed that social anxiety symptoms significantly predicted attention avoidance and poorer sensitivity in recognizing threatening faces. Social anxiety was, however, unrelated to interpretation bias in our sample. Results of path analysis suggested that attention bias influenced memory bias indirectly through interpretation bias for angry but not disgusted faces. Our findings suggest that, regardless of social anxiety level, when individuals selectively oriented to faces displaying anger, the faces were interpreted to be more negative. This, in turn, predicted better memory for the angry faces. The results provided further empirical support for the combined cognitive bias hypothesis.     

弗洛姆的道德认识理论

弗洛姆的道德认识理论建立在对人的研究的基础上。认识善、恶以及道德规范,主要是对人性以及蕴含在人性中的可能性的认识。由于人是有生命的,处于不断的生成过程中,因此,对人的认识必须打破客观主义的认识模式,认识主体打破与对象之间的鸿沟,实现融合合一,以整个的内在体验对象,从而获得如对象本来所是的样子去认识对象。弗洛姆的体验性知识在强调人的主观情感投入到认识中的同时,认为认识对象是外在实在的,知识是普遍性有效的,因而是一种客观的认识。弗洛姆的道德认识理论与认识论的实践转向的暗相契合。     

Moral cognition and moral action: A theoretical perspective

Considerable theoretical work has been done in the area of moral reasoning. However, little conceptual thinking has been done about the relations between moral cognition and moral action. As a result, empirical research in this area has been unsystematic and difficult to interpret. A theoretical model, the Self Model, is proposed here, starting from the assumption that moral reasons are functionally related to action. First, a concept of cognitive motivation is presented as necessary for any cognitive account of morality. Two cognitive approaches to moral conduct, Piaget's and Haan's, are then discussed in their positive contributions and in their limitations. The Self Model is finally described through a set of empirically testable propositions. Its major theoretical characteristics are: it is cognitive, recognizing as the central function of human cognition the appraisal of truth; it acknowledges a basic duality of motivation, but stresses the normative pull of cognitive motivation; it is developmental; it uses the self as the central explanatory concept, establishing both the sense of personal responsibility and the dynamism of self-consistency.     

Dissociation between cognitive and affective empathy in youth with Asperger Syndrome

Autism spectrum conditions, among them Asperger Syndrome (AS), are generally described as entailing deficits in “cognitive empathy” or “theory of mind”. People with AS tend to have difficulties recognizing emotions, although the extent of these difficulties is still unclear. This study aimed to assess empathic profile in youth with AS (N = 38) and controls matched on age, sex and IQ. The study aimed to test if a dissociation between cognitive and affective empathy exists in AS. The study also aimed to explore emotion recognition in people with AS, and how it relates to emotional valence (positive, negative, and neutral emotions). The AS group scored lower than controls on cognitive empathy but scored within the average range on affective empathy. A deficit in emotion recognition was found in the AS group for positive emotions. These results confirm earlier findings in cognitive empathy and provide new insight about emotion recognition abilities in this population.     

Ernest Sosa, Knowledge, and Understanding

This paper offers and analysis of Ernest Sosa's Virtue Perspectivism.Although Sosa has been credited with fathering the influentialcontemporary movement known as Virtue Epistemology, I argue that Sosaimprudently abandons the reliabilist-based insights of VirtueEpistemology in favor of a reflection-based, ``perspectival' view.Sosa's mixed allegiance to reliabilist-based and reflection-based viewsof knowledge, in fact, leads to an unwelcome tension in his thoughtwhich can be relieved by recognizing that his reflection-based view isin fact an account of the cognitive state of understanding,rather than an account of knowledge. Sosa makes mattersdifficult for himself because he expects too much, as it were, from theconcept of knowledge, and in the process burdens his view with elementsof reflection it does not require. To solve the problem, I suggest thatSosa needs to develop a two-tiered epistemology whichrecognizes that knowledge, on the one hand, and understanding, on theother, both have necessary and sufficient conditions unique tothemselves.     

Cross-cultural variability of component processes in autobiographical remembering: Japan,Turkey, and the USA

Although the underlying mechanics of autobiographical memory may be identical across cultures, the processing of information differs. Undergraduates from Japan, Turkey, and the USA rated 30 autobiographical memories on 15 phenomenological and cognitive properties. Mean values were similar across cultures, with means from the Japanese sample being lower on most measures but higher on belief in the accuracy of their memories. Correlations within individuals were also similar across cultures, with correlations from the Turkish sample being higher between measures of language and measures of recollection and belief. For all three cultures, in multiple regression analyses, measures of recollection were predicted by visual imagery, auditory imagery, and emotions, whereas measures of belief were predicted by knowledge of the setting. These results show subtle cultural differences in the experience of remembering.     

Cross-cultural variability of component processes in autobiographical remembering: Japan, Turkey, and the USA

Although the underlying mechanics of autobiographical memory may be identical across cultures, the processing of information differs. Undergraduates from Japan, Turkey, and the USA rated 30 autobiographical memories on 15 phenomenological and cognitive properties. Mean values were similar across cultures, with means from the Japanese sample being lower on most measures but higher on belief in the accuracy of their memories. Correlations within individuals were also similar across cultures, with correlations from the Turkish sample being higher between measures of language and measures of recollection and belief. For all three cultures, in multiple regression analyses, measures of recollection were predicted by visual imagery, auditory imagery, and emotions, whereas measures of belief were predicted by knowledge of the setting. These results show subtle cultural differences in the experience of remembering.