Visual enhancement of touch and the bodily self

We experience our own body through both touch and vision. We further see that others’ bodies are similar to our own body, but we have no direct experience of touch on others’ bodies. Therefore, relations between vision and touch are important for the sense of self and for mental representation of one’s own body. For example, seeing the hand improves tactile acuity on the hand, compared to seeing a non-hand object. While several studies have demonstrated this visual enhancement of touch (VET) effect, its relation to the ‘bodily self’, or mental representation of one’s own body remains unclear. We examined whether VET is an effect of seeing a hand, or of seeing my hand, using the rubber hand illusion. In this illusion, a prosthetic hand which is brushed synchronously—but not asynchronously—with one’s own hand is felt to actually be one’s hand. Thus, we manipulated whether or not participants felt like they were looking directly at their hand, while holding the actual stimulus they viewed constant. Tactile acuity was measured by having participants judge the orientation of square-wave gratings. Two characteristic effects of VET were observed: (1) cross-modal enhancement from seeing the hand was inversely related to overall tactile acuity, and (2) participants near sensory threshold showed significant improvement following synchronous stroking, compared to asynchronous stroking or no stroking at all. These results demonstrate a clear functional relation between the bodily self and basic tactile perception.     

Disability Rights,Prenatal Diagnosis and Eugenics: A Cross-Cultural View

This paper considers the disability rights critique of genetic testing in the context of different communities and the issue of nondirectiveness. Despite the wide usage of genetic diagnosis in Israel, no public debate has emerged there concerning disability rights and prenatal testing. The common attitude that emerged from interviews with Israeli representatives of organizations “of’’ and “for’’ people with genetic diseases and congenital disabilities can be described as a two-fold view of disability: support of genetic testing during pregnancy, and support of the disabled person after birth. This two-fold view is explained as a secular construction situated in legal, economic and cultural contexts. The paper concludes by considering the implications of the “two-fold view’’ of disability for the profession of genetic counseling. It is argued that awareness of the existence of conflicting views among clients—such as the view of the ‘disability critique’ as well as of the “two-fold view of disability’’—should strengthen the significance of nondirectiveness.     

Minds at rest? Social cognition as the default mode of cognizing and its putative relationship to the "default system" of the brain

The “default system” of the brain has been described as a set of regions which are ‘activated’ during rest and ‘deactivated’ during cognitively effortful tasks. To investigate the reliability of task-related deactivations, we performed a meta-analysis across 12 fMRI studies. Our results replicate previous findings by implicating medial frontal and parietal brain regions as part of the “default system”.However, the cognitive correlates of these deactivations remain unclear. In light of the importance of social cognitive abilities for human beings and their propensity to engage in such activities, we relate our results to findings from neuroimaging studies of social cognition. This demonstrates a remarkable overlap between the brain regions typically involved in social cognitive processes and the “default system”.We, henceforth, suggest that the physiological ‘baseline’ of the brain is intimately linked to a psychological ‘baseline’: human beings have a predisposition for social cognition as the default mode of cognizing which is implemented in the robust pattern of intrinsic brain activity known as the “default system”.     

Mechanistic versus phenomenal embodiment: Can robot embodiment lead to strong AI?

Embodiment has become the raison d’etre for much of the new ‘cognitive robotics’. It fills a gap in the non-interactivist approach of traditional artificial intelligence (AI) in which ‘intelligence’ is viewed as the manipulation of symbols in a vacuum. However, a foundational question for the new AI is, can embodiment lead to a strong AI, i.e. a robot mind? To address this question, two extreme poles of embodiment are distinguished here, mechanistic and phenomenal. A detailed exploration of each type of embodiment is provided together with an appraisal of whether strong embodiment is possible for robotics, or whether robotics merely provides a tool for scientific exploration and modelling, i.e. weak embodiment? It is argued that strong embodiment, either mechanistic or phenomenal, is not possible for present day robots. However, weak embodiment may provide an enlightened approach to using robots for modelling cognition.     

Online and offline social networks: Use of social networking sites by emerging adults

Social networking sites (e.g., MySpace and Facebook) are popular online communication forms among adolescents and emerging adults. Yet little is known about young people's activities on these sites and how their networks of “friends” relate to their other online (e.g., instant messaging) and offline networks. In this study, college students responded, in person and online, to questions about their online activities and closest friends in three contexts: social networking sites, instant messaging, and face-to-face. Results showed that participants often used the Internet, especially social networking sites, to connect and reconnect with friends and family members. Hence, there was overlap between participants' online and offline networks. However, the overlap was imperfect; the pattern suggested that emerging adults may use different online contexts to strengthen different aspects of their offline connections. Information from this survey is relevant to concerns about young people's life online.     

Animals and humans,thinking and nature

Studies that compare human and animal behaviour suspend prejudices about mind, body and their relation, by approaching thinking in terms of behaviour. Yet comparative approaches typically engage another prejudice, motivated by human social and bodily experience: taking the lone animal as the unit of comparison. This prejudice informs Heidegger’s and Merleau-Ponty’s comparative studies, and conceals something important: that animals moving as a group in an environment can develop new sorts of “sense.” The study of animal group-life suggests a new way of thinking about the creation of sense, about the body, the brain, and the relation between thinking and nature.     

The Meaning of Meaning-Fallibilism

Much discussion of meaning by philosophers over the last 300 years has been predicated on a Cartesian first-person authority (i.e. “infallibilism”) with respect to what one’s terms mean. However this has problems making sense of the way the meanings of scientific terms develop, an increase in scientific knowledge over and above scientists’ ability to quantify over new entities. Although a recent conspicuous embrace of rigid designation has broken up traditional meaning-infallibilism to some extent, this new dimension to the meaning of terms such as “water” is yet to receive a principled epistemological undergirding (beyond the deliverances of “intuition” with respect to certain somewhat unusual possible worlds). Charles Peirce’s distinctive, naturalistic philosophy of language is mined to provide a more thoroughly fallibilist, and thus more realist, approach to meaning, with the requisite epistemology. Both his pragmatism and his triadic account of representation, it is argued, produce an original approach to meaning, analysing it in processual rather than objectual terms, and opening a distinction between “meaning for us”, the meaning a term has at any given time for any given community and “meaning simpliciter”. the way use of a given term develops over time (often due to a posteriori input from the world which is unable to be anticipated in advance). This account provocatively undermines a certain distinction between “semantics” and “ontology” which is often taken for granted in discussions of realism.     

A critical examination of Michael Polanyi's conception of skills

In this paper I will consider some of the main issues in Michael Polanyi's discussion of ‘Skills’ from Chapter 4 of his book Personal Knowledge published in 1958.The concept of ‘skill’ features prominently in psychological theories of human performance in activities such as games, gymnastics, swimming and dance; such theories are often applied to other spheres of human activity in which issues about skill acquisition arise. It is not surprising to discover that skill theory is considered to be essential to the study of human movement and physical education. Physical education teachers in schools have consistently maintained that ‘skill acquisition’ is a major objective for the P.E. curriculum — see Kane 1974. Yet concepts such as ‘skill’, ‘ability’ and ‘know-how’ are constituent features of practical knowledge therefore the notion of ‘skill acquisition’ on its own will not do as a curriculum objective since all instances of skill and practical knowledge are specific to their contexts, namely, to different practical activities. If particular activities are valued in schools in the pursuit of children's learning and education it seems necessary to clarify the epistemological features of such activities in order to understand what it means to teach them and what it means for children to learn and know-how to perform them successfully. It is in these respects that the concept of ‘skill’ in different human activities should attract the interest of physical education students. In order to draw attention to major features of Polanyi's thesis on the nature of ‘skill’ I shall consider the relevance of his ideas about skill and knowledge in relation to human action theory. I suggest that misconceptions may arise in teaching and learning theories relating to ‘playing soccer’ if the basic underlying ideas about ‘skill’ in human activities are inconsistent with ideas about human action or, say, practical reasoning. It is this issue that is not, in my view, attended to by Polanyi in his discussion of ‘skill’. Thus, if my criticisms of Polanyi's ideas are shown to be valid it will be necessary, by implication that is, to exercise caution before any attempt is made to use his thesis as a basis from which to formulate ideas about teaching skills and skill acquisition. The extensive use I make of quotations from Polanyi's writings is necessary because it is towards Polanyi's use of language in his explanation of ‘skills’ that much of my criticism is directed. It is hoped that what follows may provide students of human movement and physical education with an insight into Polanyi's view of ‘skills’ in particular and to issues related to skill theory and human action in general.     

Dwelling on the hill: Impressions of residents of two favelas in Rio de Janeiro regarding religion and public space

Drawing on fieldwork and interviews with residents in two favelas in Rio de Janeiro, this paper argues that the concept of ‘the divided city’ (fixed and nomadic, planned and negotiated, rich and poor) allows us to make sense of these residents' views of religion and public space. Life ‘on the hill’ is characterised by a greater degree of negotiation and improvisation in all its social relations than is life below in ‘the asphalt’. This offers important insights into the success of Evangelicals [Apart from here in the abstract, references to ‘evangelicals’ in the text follow Brazilian usage, i.e., a broad term including three groups of Protestants: mainstream historical churches or “evangélicos de missão” (Lutheran, Presbyterian, Methodist, etc); Pentecostals (Assembléia de Deus, Congregação Cristã, Deus é Amor, etc.); and Neo-pentecostals (Igreja Universal do Reino de Deus, Igreja da Graça de Deus, Igreja Apostólica Renascer em Cristo, etc).(S.E./C.M.)] and Pentecostals, and the relative lack of success by Catholics, in taking a lead in public activities within the community. This finding may well have broader application. However, the paper makes a theoretical and methodological qualification: because the place of religion depends on the particular history and context of the location studied, the most pressing need is for more local studies.     

A cross-sectional study of changes in Norwegian adolescents' body image from 1992 to 2002

The present study examines changes in adolescents’ body image over a 10-year period. Both satisfaction with appearance in general, and satisfaction with different aspects of appearance (e.g., face, muscle tone, and weight) are considered. We analyzed data from two general population studies of 13–19-year-old Norwegians, “Young in Norway 1992” (N = 10,460, response rate = 97.0%) and “Young in Norway 2002” (N = 11,371, response rate = 92.3%). These studies used identical sampling procedures, data collection procedures, and measures of body image. The analyses showed a polarization in adolescents’ body image — concurrent with an increase in the proportion of adolescents with a very negative body image, there was an increase in the proportion of adolescents with a very positive body image. The greater proportion of adolescents with a very negative body image could partly be explained statistically by the increased body mass index (BMI) in the same period. Girls had a more problematic body image than boys, both in 1992 and in 2002. Whether the strength of this gender difference changed or not depended on the aspect of appearance considered.     

Popper and Synthetic judgements A Priori

Summary  Popper uses the “Humean challenge” as a justification for his falsificationism. It is claimed that in his basic argument he confuses two different doubts: (a) the Humean doubt (Popper’s problem of induction), and (b) the “Popperean” doubt whether – presupposing that there are laws of nature – the laws we accept are in fact valid. Popper’s alleged solution of the problem of induction does not solve the problem in a straightforward way (as Levison and Salmon have remarked before). But if Popper’s solution of the Humean challenge is re-interpreted as being close to Kant’s it makes sense. Even though Popper explicitly rejects Kant’s synthetic judgements a priori, it is claimed here that this is so because he misinterprets Kant’s argument. If he had understood Kant correctly he should have been a modern “Kantianer”!     

Hierarchical structure in perceptual representation

A theoretical framework for perceptual representation is presented which proposes that information is coded in hierarchical networks of nonverbal propositions. The hierarchical structure of the representations implies selective organization: Some subsets of a figure will be encoded as integral, structural units of that figure, while others will not. A context-sensitive metric for the “goodness” of a part within a figure is developed, corresponding to the probability that the subset will be encoded as a structural unit. Converging evidence supporting this position is presented from four different tasks using simple, straight-line figures. The tasks studied are (a) dividing figures into “natural” parts, (b) rating the “goodness” of parts within figures, (c) timed verification of parts within figures, and (d) timed mental synthesis of spatially separated parts into unitary figures. The results are discussed in terms of the proposed theory of representation, the processes that operate on those representations, and the general implications of the data for perceptual theories.     

Formalising the informal?: Dynamic social order, bottom-up social control, and spontaneous normative relations

The right framework for studying normative issues in infosociety and MAS is that of deliberate or spontaneous social order, and intended or unintended, centralised or decentralised forms of social control. For effectively supporting human cooperation it is necessary to “incorporate” social and normative knowledge in intelligent technology; computers should deal with—and thus partially “understand”—permissions, obligations, power, roles, commitments, trust, etc. Here only one facet of this problem is considered: the spontaneous and decentralised norm creation, and normative monitoring and intervention. Cognitive aspects of spontaneous conventions, implicit commitments, tacit agreements, and the bottom-up issuing and spreading of norms are discussed. The transition from “face to face” normative relationships to some stronger constraints on agents' action, and to institutions and authority, and the possibility of a consequent increase of trust, are explored. In particular, I focus on the transition from two party trust, right, permission, and commitment, to three party relationships, where some witness or some enforcing authority is introduced. In this perspective of ‘formalising the informal’, i.e., the interpersonal unofficial normative matter, I discuss (also in order to stress dangers of computer-based formalisation and enforcement of rules) the important phenomenon of functional (collaborative) systematic violation of rules in organisation and cooperation, and the possible emergence of a “convention to violate”.     

Renunciation feminised? Joint renunciation of female–male pairs in Bengali Vaishnavism

The Indic category of renunciation is generally constructed in radical opposition to that of householder/worldly life (saḿsāra), by actors and analysts alike. Yet, as an institution, renunciation is also traditionally modelled on householder structures. It is created through an idiom of ‘birth’ into patrilines, albeit generated through ‘guru’ rather than ‘blood’ lineages. These contrary facets of renunciation feature in the unusual Bengali Vaishnava phenomenon of joint renunciation of a female–male pair. On the one hand joint renunciation is ostensibly a matter of death to one (householder) patriline and of birth into another (renouncer) patriline. In this sense it is a male-oriented phenomenon, replicating householder structures. On the other hand Vaishnava renouncers also construct renunciation in opposition to householder life, that is, in terms of liminality and transcendence of categories. These characteristics are in turn identified as ‘female’ and are associated with a high valuation of women. Renunciation has often been considered a conservative or marginal force in South Asian society, although a few scholars have argued for its radical potential among subaltern groups. Studies of female renouncers have shown that the price of greater autonomy conferred by renunciation is often the virtual denial of ‘womanhood’ itself. My intention here is to highlight a shift in balance, in which renunciation is feminised in significant respects, with potentially liberating results for women. This suggests indigenous sources for ideas of gender equality or even female superiority, normally assumed to be of ‘Western’ provenance.     

Graveyards: Russian ritual and belief pertaining to the dead

The age-old tradition of feasting the dead has been maintained by Russian populations for well over five centuries. Graveyards hold a special place both in traditional Orthodox faith and in the lives of Russians and others in the city of Narva, Estonia. The tradition of feasting the dead for three, nine and forty days after death, can be traced unbroken to pre-Christian Rus’. Details may vary, but always the soul of the deceased must battle its way out of the body and then spend time in both heaven and hell. While this journey is occurring, the living must remember the dead, helping their souls during this period of travail. Even a final feast one year after the death of the individual does not end the relationship between the living and the deceased, for the graves are still visited on a regular basis as a sign of respect to the dead, who are potential saints in the Russian Orthodox tradition. This ‘saintly’ land — Russian graves — defines homeland and roots the population to a new area. By examining the importance of graveyards to Russians, to the ethnic Komi of Northern Russia, and other Eastern Europeans, I demonstrate that a sense of place is maintained in these rituals of daily life.     

Religion in the service of an elite: A sociologicallydefined imposture. the case of ancient Sparta

The following article is based upon the socio-theological framework elaborated in mybook, Heilsgeschidllicht verfasste Theologie and Männerbiinde, (Theology based on the History of Salvation versus ‘Märmerbünde‘). It attempts to correlate the recurring appearance of a gnostic worldview with the socio-psychological structures of ‘Männerbünde’ or ‘male-groups’. In doing so, it traces the gnostic method of interpreting the human condition from efforts to build an ideological superstructure in order to secure the interests of solely secular groupings; the so-called “Männerbünde’. By developing pseudo-theological constructions with their hint of true ‘theo’-logy, these secular groupings attempt to seduce people into following these newly-developed pseudotheological systems which in fact deliver them helplessly into the grip of the ‘Männerbünde’. It is through means such as these pseudo-theologies that the ‘Männerbünde’ endeavour to win almost unlimited power over the common people; hence the article's title, ‘Religion in the service of an elite’.The second element of the title, ‘A sociologically defined imposture’, refers to myunderstanding that the creation of the pseudo-theology by the ‘Minnerbünde’ does not follow the demands of theological truth but is instead ‘defined’ by the sociological rules which are to be observed if one wants to subject others to one's own private aims.Whereas the book exemplifies the proposed ideas on a larger scale by centring on historical situations taken principally from ancient and modern indo-european contexts, the present article focuses on one of the best known ‘Männerbünde’, namely, the Spartan commonwealth. Sparta's special structures, which are highly relevant in illustrating this thesis, were not considered in the book.Finally, the analysis of the Spartan material has been effected through an abstractgeneral approach, and through a socio-psychological exposition of the structures which underly and interpret the ‘Männerbünde’ text, which mainly consists of historical arguments. It is this general approach which I shall consider first.     

The brain is not single-minded about inflectional morphology: A response to the commentaries

Jaeger is supportive of our experiment and the claims we make, arguing that the weight of current evidence shows the brain making a distinction between regular and irregular inflectional morphology. Seidenberg & Arnoldussen are unsupportive, criticizing our work on theoretical and methodological grounds. Seidenberg & Arnoldussen’s major worries—that we have misunderstood connectionist theory’s predictions and have committed a “Difficulty Matching Error” in testing them—are important to consider but turn out to be groundless. At bottom, Seidenberg & Arnoldussen fail to recognize the consequences of our choice of German words, rather than English, as stimuli. Once the concept of “difficulty” is given substance in this context, it appears that in German, the brain activates more extensively when dealing with what in the connectionist universe should be, if anything, the easier stimuli, not the harder ones as suggested by Seidenberg & Arnoldussen. Thus regularity cannot be reduced to difficulty.