Can transcranial direct current stimulation (tDCS) of the cerebellum improve implicit social and cognitive sequence learning?

Accumulating evidence shows that the posterior cerebellum is involved in mentalizing inferences of social events by detecting sequence information in these events, and building and updating internal models of these sequences. By applying anodal and sham cerebellar transcranial direct current stimulation (tDCS) on the posteromedial cerebellum of healthy participants, and using a serial reaction time (SRT) task paradigm, the current study examined the causal involvement of the cerebellum in implicitly learning sequences of social beliefs of others (Belief SRT) and non-social colored shapes (Cognitive SRT). Apart from the social or cognitive domain differences, both tasks were structurally identical. Results of anodal stimulation (i.e., 2 mA for 20 min) during the social Belief SRT task, did not show significant improvement in reaction times, however it did reveal generally faster responses for the Cognitive SRT task. This improved performance could also be observed after the cessation of stimulation after 30 min, and up to one week later. Our findings suggest a general positive effect of anodal cerebellar tDCS on implicit non-social Cognitive sequence learning, supporting a causal role of the cerebellum in this learning process. We speculate that the lack of tDCS modulation of the social Belief SRT task is due to the familiar and overlearned nature of attributing social beliefs, suggesting that easy and automatized tasks leave little room for improvement through tDCS.     

Oscillatory brain activity differentially reflects false belief understanding and complementation syntax processing

False belief understanding (FBU) enables people to consider conflicting beliefs about the same situation. While language has been demonstrated to be a correlate of FBU, there is still controversy about the extent to which a specific aspect of language, complementation syntax, is a necessary condition for FBU. The present study tested an important notion from the debate proposing that complementation syntax task is redundant to FBU measures. Specifically, we examined electrophysiological correlates of false belief, false complementation, and their respective true conditions in adults using electroencephalography (EEG), focusing on indices of oscillatory brain activity and large-scale connectivity. The results showed strong modulation of parieto-occipital alpha (8–12 Hz) and beta (13–20 Hz) power by the experimental manipulations, with heightened sustained alpha power reflective of effortful internal processing observed in the false compared to the true conditions and reliable beta power reductions sensitive to mentalizing and/or syntactic demands in the belief versus the complementation conditions. In addition, higher coupling between parieto-occipital regions and widespread frontal sites in the beta band was found for the false-belief condition selectively. The result of divergence in beta oscillatory activity and in connectivity between false belief and false complementation does not support the redundancy hypothesis.     

Eye movements reveal sustained implicit processing of others' mental states

The ability to attribute mental states to others is crucial for social competency. To assess mentalizing abilities, in false-belief tasks participants attempt to identify an actor's belief about an object's location as opposed to the object's actual location. Passing this test on explicit measures is typically achieved by 4 years of age, but recent eye movement studies reveal registration of others' beliefs by 7 to 15 months. Consequently, a 2-path mentalizing system has been proposed, consisting of a late developing, cognitively demanding component and an early developing, implicit/automatic component. To date, investigations on the implicit system have been based on single-trial experiments only or have not examined how it operates across time. In addition, no study has examined the extent to which participants are conscious of the belief states of others during these tasks. Thus, the existence of a distinct implicit mentalizing system is yet to be demonstrated definitively. Here we show that adults engaged in a primary unrelated task display eye movement patterns consistent with mental state attributions across a sustained temporal period. Debriefing supported the hypothesis that this mentalizing was implicit. It appears there indeed exists a distinct implicit mental state attribution system.     

Religious Cognition and Behaviour in Autism: The Role of Mentalizing

Mentalizing, or theory of mind, has been argued to be critical for supporting religious beliefs and practices involving supernatural agents. As individuals with autism spectrum conditions have been found to have deficits in mentalizing, this raises the question as to how they may conceive of gods and behave in relation to gods. To examine this, we compared high-functioning individuals with autism spectrum conditions (HFA) to typically developing individuals across seven key aspects of religious cognition and behaviour: (a) strength of belief, (b) anthropomorphism of god concepts, (c) felt closeness toward the god, (d) prayer habits, (e) attraction to prayer, (f) efficacy of prayer, and (g) a sense of agency while praying. A battery of mentalizing tasks was administered to measure mentalizing ability, along with the Autism-Spectrum Quotient. As expected, typically developing subjects performed better than HFA subjects in the advanced mentalizing task. However, no statistically significant differences were found with first-order and second-order false belief tasks. In contrast to our predictions and previous research on the religiosity of HFA, we found very little differences between the groups in their religious cognition and behaviour. Moreover, the relationship between mentalizing ability and most of our measures of religious cognition and behaviour was weak and negative. Our data suggest that HFA's deficits in mentalizing appear to have only minimal impact on the way they interact and think about gods. We end the article by reevaluating the role mentalizing may have in religious cognition and behaviour.     

Development of Mentalizing Ability in Japanese Children

This longitudinal study examined the early development of mentalizing ability in 33 Japanese children, who were between 33 and 39 months old. Their mentalizing ability was assessed using the following tasks: 1) gaze-direction, 2) point-direction, 3) desire-emotion, 4) emotion-situation, and 5) divergent beliefs, at two time-points with a 6-month interval. The children’s performance improved significantly over 6 months for all tasks except divergent beliefs. Although an increasing proportion of the children achieved the criterion for the divergent beliefs task, only two thirds met this criterion at Time 2. The children’s performances did not differ from their western counterparts as reported in previous studies. The mentalizing abilities, except for the emotion-situation task measured at Time 1, correlated significantly with one another and predicted the emotion-situation task performance at Time 2. The findings on the development of mentalizing ability in Japanese children are discussed in light of cross-cultural perspectives.     

Personality and Neural Correlates of Mentalizing Ability

Theory of mind, or mentalizing, defined as the ability to reason about another's mental states, is a crucial psychological function that is disrupted in some forms of psychopathology, but little is known about how individual differences in this ability relate to personality or brain function. One previous study linked mentalizing ability to individual differences in the personality trait Agreeableness. Agreeableness encompasses two major subdimensions: Compassion reflects tendencies toward empathy, prosocial behaviour, and interpersonal concern, whereas Politeness captures tendencies to suppress aggressive and exploitative impulses. We hypothesized that Compassion but not Politeness would be associated with better mentalizing ability. This hypothesis was confirmed in Study 1 (N = 329) using a theory of mind task that required reasoning about the beliefs of fictional characters. Post hoc analyses indicated that the honesty facet of Agreeableness was negatively associated with mentalizing. In Study 2 (N = 217), we examined whether individual differences in mentalizing and related traits were associated with patterns of resting‐state functional connectivity in the brain. Performance on the theory of mind task was significantly associated with patterns of connectivity between the dorsal medial and core subsystems of the default network, consistent with evidence implicating these regions in mentalization. Copyright © 2017 European Association of Personality Psychology     

Two routes to perspective: Simulation and rule‐use as approaches to mentalizing

We review evidence relating to children's ability to acknowledge false beliefs within a simulation account according to which our focus is set by default to the world as we know it: hence, our current beliefs assume salience over beliefs that do not fall into this category. The model proposes that the ease with which we imaginatively shift from this default depends on the salience of our current belief, relative to the salience of the belief that is being simulated. However, children do use a rule‐based approach for mentalizing in some contexts, which has the advantage of protecting them from the salience of their own belief. Rule‐based mentalizing judgements might be faster, cognitively easier and less prone to error, relative to simulation‐based judgements that are much influenced by salience. We propose that although simulation is primary, rule‐based approaches develop as a shortcut; we thus grow from individuals capable of using only simulation into individuals capable of both techniques.     

Lifespan aging and belief reasoning: Influences of executive function and social cue decoding

Older adults often perform poorly on Theory of Mind (ToM) tests that require understanding of others’ beliefs and intentions. The course and specificity of age changes in belief reasoning across the adult lifespan is unclear, as is the cause of the age effects. Cognitive and neuropsychological models predict that two types of processing might influence age differences in belief reasoning: executive functioning and social cue detection. In the current study we assessed 129 adults aged between 18 and 86 on novel measures of ToM (video clips and verbal vignettes), which manipulated whether true or false belief reasoning was required. On both video and verbal tasks, older adults (aged 65–88) had specific impairments in false belief reasoning, but showed no such problem in performing true belief tasks. Middle-aged adults (aged 40–64) generally performed as well as the younger adults (aged 18–39). Difficulties in updating information in working memory (but not inhibitory problems) partially mediated the age differences in false belief reasoning. Also, the ability to decode biological motion, indexing social cue detection, partially mediated age-related variance in the ability to interpret false beliefs. These results indicate that age differences in decoding social cues and updating information in memory may be important influences on the specific problems encountered when reasoning about false beliefs in old age.     

Do people automatically track others’ beliefs? Evidence from a continuous measure

Recent findings suggest that tracking others’ beliefs is not always effortful and slow, but may rely on a fast and implicit system. An untested prediction of the automatic belief tracking account is that own and others’ beliefs should be activated in parallel. We tested this prediction measuring continuous movement trajectories in a task that required deciding between two possible object locations. We independently manipulated whether participants’ belief about the object location was true or false and whether an onlooker’s belief about the object location was true or false. Manipulating whether or not the agent’s belief was ever task relevant allowed us to compare performance in an explicit and implicit version of the same task. Movement parameters revealed an influence of the onlooker’s irrelevant belief in the implicit version of the task. This provides evidence for parallel activation of own and others’ beliefs.     

Against global method safety

The global method safety account of knowledge states that an agent’s true belief that p is safe and qualifies as knowledge if and only if it is formed by method M, such that her beliefs in p and her beliefs in relevantly similar propositions formed by M in all nearby worlds are true. This paper argues that global method safety is too restrictive. First, the agent may not know relevantly similar propositions via M because the belief that p is the only possible outcome of M. Second, there are cases where there is a fine-grained belief that is unsafe and a relevantly similar coarse-grained belief (with looser truth conditions) that is safe and where both beliefs are based on the same method M. Third, the reliability of conditional reasoning, a basic belief-forming method, seems to be sensitive to fine-grained contents, as suggested by the wide variation in success rates for thematic versions of the Wason selection task.

     

Why did this happen to me? Religious believers’ and non-believers’ teleological reasoning about life events

People often believe that significant life events happen for a reason. In three studies, we examined evidence for the view that teleological beliefs reflect a general cognitive bias to view the world in terms of agency, purpose, and design. Consistent with this hypothesis, we found that individual differences in mentalizing ability predicted both the tendency to believe in fate (Study 1) and to infer purposeful causes of one’s own life events (Study 2). In addition, people’s perception of purpose in life events was correlated with their teleological beliefs about nature, but this relationship was driven primarily by individuals’ explicit religious and paranormal beliefs (Study 3). Across all three studies, we found that while people who believe in God hold stronger teleological beliefs than those who do not, there is nonetheless evidence of teleological beliefs among non-believers, confirming that the perception of purpose in life events does not rely on theistic belief. These findings suggest that the tendency to perceive design and purpose in life events—while moderated by theistic belief—is not solely a consequence of culturally transmitted religious ideas. Rather, this teleological bias has its roots in certain more general social propensities.     

Cognitive biases explain religious belief,paranormal belief,and belief in life’s purpose

Cognitive theories of religion have postulated several cognitive biases that predispose human minds towards religious belief. However, to date, these hypotheses have not been tested simultaneously and in relation to each other, using an individual difference approach. We used a path model to assess the extent to which several interacting cognitive tendencies, namely mentalizing, mind body dualism, teleological thinking, and anthropomorphism, as well as cultural exposure to religion, predict belief in God, paranormal beliefs and belief in life’s purpose. Our model, based on two independent samples (N = 492 and N = 920) found that the previously known relationship between mentalizing and belief is mediated by individual differences in dualism, and to a lesser extent by teleological thinking. Anthropomorphism was unrelated to religious belief, but was related to paranormal belief. Cultural exposure to religion (mostly Christianity) was negatively related to anthropomorphism, and was unrelated to any of the other cognitive tendencies. These patterns were robust for both men and women, and across at least two ethnic identifications. The data were most consistent with a path model suggesting that mentalizing comes first, which leads to dualism and teleology, which in turn lead to religious, paranormal, and life’s-purpose beliefs. Alternative theoretical models were tested but did not find empirical support.     

Age differences in neural activity related to mentalizing during person perception

ABSTRACT

Mentalizing, or thinking about others’ mental states, shapes social interactions. Older adults (OA) have reduced mentalizing capacities reflected by lower medial prefrontal cortex (mPFC) activation. The current study assessed if OA’ lower mPFC activation reflects less spontaneous mentalizing during person perception. Younger adults (YA) and OA viewed ingroup White and outgroup Black and Asian faces and completed a mentalizing task during fMRI. Afterward, they completed a task in which they inferred mental states from faces. Using an mPFC region defined by the mentalizing task, OA had lower activity than YA during person perception. OA’ mPFC activity toward faces positively related to their mentalizing outside the scanner. The extent of OA’ lower mPFC activation during person perception may depend on their actual detection of mental states in faces. Further, YA’, but not OA’, mPFC activity distinguished between outgroups. OA’ lower mentalizing-related mPFC activity may reduce their ability to individuate outgroup members.     

Social cognition is not reducible to theory of mind: When children use deontic rules to predict the behaviour of others

The objective of this paper is to discuss whether children have a capacity for deontic reasoning that is irreducible to mentalizing. The results of two experiments point to the existence of such non‐mentalistic understanding and prediction of the behaviour of others. In Study 1, young children (3‐ and 4‐year‐olds) were told different versions of classic false‐belief tasks, some of which were modified by the introduction of a rule or a regularity. When the task (a standard change of location task) included a rule, the performance of 3‐year‐olds, who fail traditional false‐belief tasks, significantly improved. In Study 2, 3‐year‐olds proved to be able to infer a rule from a social situation and to use it in order to predict the behaviour of a character involved in a modified version of the false‐belief task. These studies suggest that rules play a central role in the social cognition of young children and that deontic reasoning might not necessarily involve mind reading.     

Children with autism can track others' beliefs in a competitive game

Theory of mind (ToM) development, assessed via ‘litmus’ false belief tests, is severely delayed in autism, but the standard testing procedure may underestimate these children's genuine understanding. To explore this, we developed a novel test involving competition to win a reward as the motive for tracking other players' beliefs (the ‘Dot‐Midge task’). Ninety‐six children, including 23 with autism (mean age: 10.36 years), 50 typically developing 4‐year‐olds (mean age: 4.40) and 23 typically developing 3‐year‐olds (mean age: 3.59) took a standard ‘Sally‐Ann’ false belief test, the Dot‐Midge task (which was closely matched to the Sally‐Ann task procedure) and a norm‐referenced verbal ability test. Results revealed that, of the children with autism, 74% passed the Dot‐Midge task, yet only 13% passed the standard Sally‐Ann procedure. A similar pattern of performance was observed in the older, but not the younger, typically developing control groups. This finding demonstrates that many children with autism who fail motivationally barren standard false belief tests can spontaneously use ToM to track their social partners’ beliefs in the context of a competitive game.     

Children’s first and second-order false-belief reasoning in a verbal and a low-verbal task

We can understand and act upon the beliefs of other people, even when these conflict with our own beliefs. Children’s development of this ability, known as Theory of Mind, typically happens around age 4. Research using a looking-time paradigm, however, established that toddlers at the age of 15 months old pass a non-verbal false-belief task (Onishi and Baillargeon in Science 308:255–258, 2005). This is well before the age at which children pass any of the verbal false-belief tasks. In this study we present a more complex case of false-belief reasoning with older children. We tested second-order reasoning, probing children’s ability to handle the belief of one person about the belief of another person. We find just the opposite: 7-year-olds pass a verbal false-belief reasoning task, but fail on an equally complex low-verbal task. This finding suggests that language supports explicit reasoning about beliefs, perhaps by facilitating the cognitive system to keep track of beliefs attributed by people to other people.     

Matching achievement contexts with implicit theories to maximize motivation after failure: a congruence model

Previous research has shown that matching person variables with achievement contexts can produce the best motivational outcomes. The current study examines whether this is also true when matching entity and incremental beliefs with the appropriate motivational climate. Participants were led to believe that a personal attribute was fixed (entity belief) or malleable (incremental belief). After thinking that they failed a test that assessed the attribute, participants performed a second (related) task in a context that facilitated the pursuit of either performance or learning goals. Participants were expected to exhibit greater effort on the second task in the congruent conditions (entity belief plus performance goal climate and incremental belief plus learning goal climate) than in the incongruent conditions. These results were obtained, but only for participants who either valued competence on the attribute or had high achievement motivation. Results are discussed in terms of developing strategies for optimizing motivation in achievement settings.     

Does the autistic child have a metarepresentational deficit?

This study examines the claim that autistic children lack a “theory of mind” because of an inability to metarepresent. We argue that if autistic children have a “metarepresentational” deficit in Leslie's (1987, 1988) sense of the term, then they should have difficulty not only with mental representations such as false beliefs, but also with external representations such as photographs. Autistic children's understanding of photographic representations was tested using Zaitchik's (1990) task. This task is modelled on the false belief task (Baron-Cohen, Leslie, & Frith, 1985: Wimmer & Perner, 1983) but involves “false” photographs where a photographic representation does not conform with the current state of the real world. Like Zaitchik (1990) we found that normal 3 and 4-year-olds found this task as difficult as the false belief task. In sharp contrast, however, the autistic children in our study passed the photograph task but failed the false belief task. As both tasks require the ability to decouple, this evidence challenges the view that autistic children lack “metarepresentational” ability in Leslie's sense. However, the results leave open the question of whether autistic children have a metarepresentational ability in the different sense of the term intended by Pylyshyn (1978), that is, representing the relationship between a representation and what it represents.     

心智化社会认知观的演变及发展——来自潜心智化的思考

社会认知的机制一直存在心智化与具身认知观点的争论。前者认为社会认知是对心理状态的推测,而后者则认为社会认知是具身实践活动。虽然,心智化研究者认为具身认知有关灵长类动物和婴儿的社会认知的解释可以兼容于内隐心智化,但内隐心智化在解释社会互动时仍然存在间接性的问题。近期,潜心智化理论旨在挑战上述立场中有关社会认知先天论的预设,该理论将个体的潜心智化视为内隐心智化的替代,通过检验与分析相关研究的构想效度,强调社会认知是从非社会性的一般认知功能中衍生而来的,这种立场在社会认知的领域特殊性与非社会认知的领域一般性之间建立起了纽带,从而挑战了心智化与具身认知的争论。未来研究应设计更为严谨的心智化研究方法并对其进行方法学验证,借助先进的技术手段,尝试在神经科学层面探索一般认知功能与社会认知的关系。