Empowerment, Defiance, and Demise: Jews and the Blood Libel Specter under Stalinism

By examining different cases of blood libels that occurred from the 1920s through the decade following Stalin’s death, this study suggests that the ritual murder accusation in the Soviet Union dwindled at first, then intensified, and eventually underwent an idiosyncratic and secular metamorphosis that culminated with the 1953 “Doctors’ Plot” accusation: the denunciation of a group of prominent and predominantly Jewish doctors for allegedly conspiring to murder Soviet leaders. While the blood libel was generally prosecuted in the interwar period, in the postwar years it was usually ignored, though perhaps indirectly encouraged. Jews—as well as local authorities—reacted in a variety of ways to allegations of ritual murder. But overall, it was the status, power, and influence that Jews held in a given city or town at the time of a concocted accusation that determined their responses to the blood libel and that shaped the legal provisions and enforcement steps taken by the party, police, and civil authorities.     

One-back reinforcement dissociates implicit-procedural and explicit-declarative category learning

The debate over unitary/multiple category-learning utilities is reminiscent of debates about multiple memory systems and unitary/dual codes in knowledge representation. In categorization, researchers continue to seek paradigms to dissociate explicit learning processes (yielding verbalizable rules) from implicit learning processes (yielding stimulus–response associations that remain outside awareness). We introduce a new dissociation here. Participants learned matched category tasks with a multidimensional, information-integration solution or a one-dimensional, rule-based solution. They received reinforcement immediately (0-Back reinforcement) or after one intervening trial (1-Back reinforcement). Lagged reinforcement eliminated implicit, information-integration category learning but preserved explicit, rule-based learning. Moreover, information-integration learners facing lagged reinforcement spontaneously adopted explicit rule strategies that poorly suited their task. The results represent a strong process dissociation in categorization, broadening the range of empirical techniques for testing the multiple-process theoretical perspective. This and related methods that disable associative learning—fostering a transition to explicit-declarative cognition—could have broad utility in comparative, cognitive, and developmental science.     

A preliminary inquiry into the effect of potentially biasing information on judges and jurors in civil litigation

The American system of civil procedure presumes that judges and jurors will respond quite differently to potentially biasing material introduced into adjudicatory proceedings. Judges are assumed to possess a special capacity to control their subjective reactions to such material while jurors are perceived as incapable of such control. This article first reviews these presumptions and the differential treatment accorded judges and jurors by the system. An experiment in which judges and jurors were exposed to potentially biasing material in a civil trial is then described. The results suggest that judges and jurors may be similarly influenced by such exposure, regardless whether the biasing material is ruled admissible or inadmissible. The implications of these preliminary data—that judges may not possess the presumed special capacity to remain immune to bias—are briefly discussed.     

Getting it right: the trial of sexual assault and child molestation cases under federal rules of evidence 413-415

Congressional enactment of Federal Rules of Evidence 413-415 changed centuries of the law which had excluded evidence by the state that the defendant had committed other bad acts and was therefore the sort of person who would be more likely to commit the act charged. The passage of Rules 413-415 opens the door to this type of character evidence in sexual assault and child molestation cases and requires trial judges to assess the probative value of this propensity evidence offered. Yet, neither these rules nor their legislative history offer much guidance in this assessment. This article offers guidance to trial judges and lawyers to assess the probative value of propensity evidence offered under these rules.     

An Adaptive-landscape Model For Joyce's Ulysses

In this paper, I examine a birth ritual practised by a community of low‐status entertainers from the Indian state of Rajasthan known as Bhats. On the birth of sons, but not daughters, Bhats offer gifts to the Hindu god Bhaironji, a pan‐Indian boss of the underworld. Specifically, they sacrifice a goat, extract its stomach, slice it open so that it forms a gaping slit, and pass their wailing newborn through the dripping opening seven times. This ritual, which I interpret as a symbolic child sacrifice, would seem to exemplify ‘Sanskritisation’—the low caste copying of elite life‐styles—in the way Bhats imitate dominant Hindu ideals implicit to a kingly tradition of blood sacrifice. However, I contend that this feast is unique in the way that Bhats simultaneously mimic and appropriate, subvert and contest, as well as rework and combine ritual traditions associated with both kings and priests.     

Revisiting Quine on Truth by Convention

In “Truth by Convention” W.V. Quine gave an influential argument against logical conventionalism. Even today his argument is often taken to decisively refute logical conventionalism. Here I break Quine’s arguments into two—(i) the super-task argument and (ii) the regress argument—and argue that while these arguments together refute implausible explicit versions of conventionalism, they cannot be successfully mounted against a more plausible implicit version of conventionalism. Unlike some of his modern followers, Quine himself recognized this, but argued that implicit conventionalism was explanatorily idle. Against this I show that pace Quine’s claim that implicit conventionalism has no content beyond the claim that logic is firmly accepted, implicit rules of inference can be used to distinguish the firmly accepted from the conventional. As part of my case, I argue that positing syntactic rules of inference as part of our linguistic competence follows from the same methodology that leads contemporary linguists and cognitive scientists to posit rules of phonology, morphology, and grammar. The upshot of my discussion is a diagnosis of the fallacy in Quine’s master critique of logical conventionalism and a re-opening of possibilities for an attractive conventionalist theory of logic.     

People use the memory for past-test heuristic as an explicit cue for judgments of learning

When people estimate their memory for to-be-learned material over multiple study–test trials, they tend to base their judgments of learning (JOLs) on their test performance for those materials on the previous trial. Their use of this information—known as the memory for past-test (MPT) heuristic—is believed to be responsible for improvements in the relative accuracy (resolution) of people’s JOLs across learning trials. Although participants seem to use past-test information as a major basis for their JOLs, little is known about how learners translate this information into a judgment of learning. Toward this end, in two experiments, we examined whether participants factored past-test performance into their JOLs in either an explicit, theory-based way or an implicit way. To do so, we had one group of participants (learners) study paired associates, make JOLs, and take a test on two study–test trials. Other participants (observers) viewed learners’ protocols and made JOLs for the learners. Presumably, observers could only use theory-based information to make JOLs for the learners, which allowed us to estimate the contribution of explicit and implicit information to learners’ JOLs. Our analyses suggest that all participants factored simple past-test performance into their JOLs in an explicit, theory-based way but that this information made limited contributions to improvements in relative accuracy across trials. In contrast, learners also used other privileged, implicit information about their learning to inform their judgments (that observers had no access to) that allowed them to achieve further improvements in relative accuracy across trials.     

The Music of Ritual Practice—An Interpretation

Music is an important philosophical theme in Confucian writings, one that is intimately related to ritual. But the relationship between music and ritual requires clarification. This paper seeks to argue for a general sense of music that reflects a particular aspect of ritual that has to do with performance. There is much material available in classical texts, such as the 'Record of Music' ('Yueji'), that allows for nuanced explications of the musical qualities of such performances. Thus explicated, those musical terms provide for a way of speaking about the overall effects of ritual that is not bound to specific choreographic details or particular ritual rules. Finally, it is suggested that the Confucian notion of ren ?? could be usefully compared to the generalised notion of music.     

Feelings and Judgments of Knowing: Is There a Special Noetic State?

A. Koriat distinguishes between feeling-based and inferentially based feeling-of-knowing judgments. The former are attributable to partial information that is activated in implicit memory but not fully articulated. They are not, however, attributable to direct access to the target—an hypothesis that Koriat specifically repudiates. While there is considerable merit in the distinction that Koriat draws, and his emphasis on the possibility that people base at least some of their metacognitive judgments on implicit information seems well founded, it is argued that his rejection of the direct access view is premature. There may be a state—a true noetic state—in which people actually know the answer before they are able to express it. A case is made for further consideration of the scientific merits of the direct-access view of the noetic feelings people experience in imminent tip-of-the-tongue (TOT) states.     

Social intuition as a form of implicit learning: Sequences of body movements are learned less explicitly than letter sequences

In the current paper, we first evaluate the suitability of traditional serial reaction time (SRT) and artificial grammar learning (AGL) experiments for measuring implicit learning of social signals. We then report the results of a novel sequence learning task which combines aspects of the SRT and AGL paradigms to meet our suggested criteria for how implicit learning experiments can be adapted to increase their relevance to situations of social intuition. The sequences followed standard finite-state grammars. Sequence learning and consciousness of acquired knowledge were compared between 2 groups of 24 participants viewing either sequences of individually presented letters or sequences of body-posture pictures, which were described as series of yoga movements. Participants in both conditions showed above-chance classification accuracy, indicating that sequence learning had occurred in both stimulus conditions. This shows that sequence learning can still be found when learning procedures reflect the characteristics of social intuition. Rule awareness was measured using trial-by-trial evaluation of decision strategy (Dienes & Scott, 2005; Scott & Dienes, 2008). For letters, sequence classification was best on trials where participants reported responding on the basis of explicit rules or memory, indicating some explicit learning in this condition. For body-posture, classification was not above chance on these types of trial, but instead showed a trend to be best on those trials where participants reported that their responses were based on intuition, familiarity, or random choice, suggesting that learning was more implicit. Results therefore indicate that the use of traditional stimuli in research on sequence learning might underestimate the extent to which learning is implicit in domains such as social learning, contributing to ongoing debate about levels of conscious awareness in implicit learning.     

WHY I AM AN ACCOMMODATIONIST AND PROUD OF IT

There is a strong need of a reasoned defense of what was known as the “independence” position of the science–religion relationship but that more recently has been denigrated as the “accommodationist” position, namely that while there are parts of religion—fundamentalist Christianity in particular—that clash with modern science, the essential parts of religion (Christianity) do not and could not clash with science. A case for this position is made on the grounds of the essentially metaphorical nature of science. Modern science functions because of its root metaphor of the machine: the world is seen in mechanical terms. As Thomas Kuhn insisted, metaphors function in part by ruling some questions outside their domain. In the case of modern science, four questions go unasked and hence unanswered: Why is there something rather than nothing? What is the foundation of morality? What is mind and its relationship to matter? What is the meaning of it all? You can remain a nonreligious skeptic on these questions, but it is open for the Christian to offer his or her answers, so long as they are not scientific answers. Here then is a way that science and religion can coexist.     

Religion,the Royal Society,and the Rise of Science1

Accounts of the role of religion in the rise of modern science often focus on the way in which religion provided the intellectual foundations for scientific enquiry, motivated particular individuals, or provided the substantive content of approaches to nature. These relate to the origins of science and assume that, once established, modern science becomes self-justifying. However, seventeenth-century criticisms of science—attacks on the Royal Society being one example—suggest that science remained a marginal and precarious activity for some time. The rise of science to cultural prominence in the eighteenth and nineteenth centuries was possible only because science was eventually able to establish itself as a religiously useful enterprise. Religion thus played a key role not only in the origins of modern science, but in providing the ongoing social sanctions that ensured its persistence and rise to prominence.     

Learning of an oddity rule by pigeons in a four-choice touch-screen procedure

Six pigeons were trained to peck at a target (odd stimulus) that was presented on a touch-screen together with three identical distractors (non-odd stimuli). The target could be either a square or a circle that was either blue or green, and the distractors in each trial were always of the opposite form and color to the target. Thus, the birds could solve the task by attending to color, form, or both. Transfer tests showed that performance was not disrupted by novel forms, stimulus sizes, distractor numbers, and display configurations, but broke down with novel stimulus types (textured stimuli, clip art images, and photographs). Transfer to novel colors was, for the most part, restricted to trials in which only one component—target or distractors, but not both—had a novel color. This suggested that the pigeons used a couple of if–then rules rather than an oddity concept to solve the task, and that color differences between target and distractors were the only cue upon which responding was based. A control experiment with the order of color and form tests being reversed excluded the possibility of the prevalence of color being an artifact of task order and reinforcement contingencies.     

Principlism,Pragmatism, or Reconstructionist Confucianism? —Some Comments on Ni Peimin’s English Translation of the Analects

This essay provides a few critical points of view on Ni Peimin’s recent English translation of the Analects. It shows that his translations of ren into “human-heartedness” and of li into “ritual propriety” may indicate a willingness to recast these Confucian concepts in the modern ideology of western subjectivism or individualism, whereas Confucianism is not in the direction of such ideologies. Moreover, while Ni seems to offer a “no-rule” view of Confucian virtue ethics, he cannot deny the existence of moral rules and principles in the Confucian system. It is insufficient for him to emphasize the importance of Confucian “instructions” or “methods” as he does without explicating their relations to Confucian rules. Additionally, Ni’s gongfu Confucianism provides a necessary and healthy step back from the contemporary principlism that has been dominant and popular in contemporary politics, ethics, and applied ethics, but Ni goes too far in denying the importance of the moral rules and principles that are implicit or explicit in the Confucian ritual practices and upheld in Confucius’s Analects.     

Ritual Murder in a Russian Border Town

On April 22, 1823, in the small White Russian border town of Velizh, a three-year-old boy finished his lunch and went outside to play. Fedor never returned home, and several days later a neighbor found his body at the very edge of town, punctured in numerous places. Now largely forgotten, Fedor’s death resulted in the longest and one of the most comprehensive investigations of ritual murder in the modern world. Using the analytical techniques of microhistory, this essay reconstructs small-town life in the Russian Empire, exploring along the way neighborly encounters, law and daily life, and the complex motivations that led to the ritual murder charge. While scholars usually attribute the charge to antisemitism and economic rivalries, this essay offers an alternative explanation. By recreating the day-to-day world of Velizh, I argue that tales of blood sacrifice proved remarkably contagious in the towns and villages of eastern Europe because of their role in the popular belief systems of the time and their ability to express the fears and preoccupations of a population that left no other records.     

BELIEF, PRACTICE, AND RELIGION

Abstract. How to reconcile belief in God with the worldview generated by modern science is a concern for those who see such belief as the essence of religion. Some religious traditions emphasize correct behavior, including observance of ritual, more than belief. Others stress individual pursuit of inner tranquility without prescribing particular beliefs or rituals by which that is to be achieved. Theological issues relating to "the God question in an age of science" are relevant to Christians, whose religious emphasis is on right belief as necessary to personal salvation; but science does not raise such issues for religion generally.     

Ritual in the Xunzi: A Change of the Heart/Mind

This article seeks to advance discussion of Xunzi??s view of ritual by examining the problem ritual treats and the way in which it targets the problem. I argue that the root of the problem is the natural inclination of the heart/mind to be concerned only with self-interest. The reason ritual works is that, on the one hand, it requires one to disregard concern for self-interest and observe ethical standards and, on the other, it allows one to express feelings in an ethically appropriate way. The ideal character shaped by ritual is one of respect in dealing with affairs and people; the ideal effect of ritual on the person is a sense of ease and security. Based on these conclusions, I will flesh out an implicit assumption Xunzi might have adopted about a pattern in human psychological constitution so as to further our understanding of Xunzi??s moral psychology.     

Rats’ anticipation of current and future trial outcomes in the ordered RNR/RNN serial pattern task

In the ordered RNR/RNN serial pattern task, rats often reduce their running speeds on trial 2 less within the RNR than within the RNN series. Initially, investigators (Capaldi, 1985; Capaldi et al., 1983) considered this trial 2 differential speed effect evidence for rats’ anticipation of inter-trial outcomes within each series. Later findings, however, suggest that this effect reflects some generalization of the ordinal position of trial 3 (Burns et al., 1986) or its similar runway cues during trial 2 (Capaldi et al., 1999). To test these generalization hypotheses, we made trial 2 more distinct from trial 3 in each series by forcing rats to alternate runways in a T-maze only on the last trial rather than on trial 2 in each series in Experiment 1, or by forcing rats to alternate runways between trials rather than to run down the same runway on all trials within each series in Experiment 2. Although enhancing the distinctiveness between these trials reduced the trial 2 differential speed effect, extensive training failed to eliminate it. Therefore, this residual difference between trial 2 speeds could reflect rats’ anticipation of trial 3 outcomes during trial 2 as originally proposed by Capaldi (1985) Experiment 3 was designed to determine whether we could enhance rats’ final trial outcome expectancies during trial 2 by making different trial 2 choices distinctive cues for each trial 3 outcome. The trial 2 speed effect was greater when rats were forced to alternate over all trials only within one of the series than when they were sometimes forced to do so in either series. Post-training probe tests revealed that both series position and the relevant within-series runway events contributed to this enhanced anticipation of trial 3 outcomes.     

神经网络模型对内隐学习的探索

近几年来,研究者们借助人工神经网络模型的方法对内隐学习研究中突出的争论性问题进行了新的探索。针对内隐学习的无意识问题,模拟研究发现确实存在一种无意识的内隐学习,然而这种无意识加工的发生与否要取决于规则的难易程度;针对内隐学习的抽象性问题,人工神经网络模型所主张的分布式概率表征能较好地加以解释。可见,神经网络模型的原理和模拟研究可能为真正地解决内隐学习的无意识性和抽象性等目前争论较多的领域提供一个全新的视角和研究方向。