The Principle of Semantic Compositionality

The Principle of Semantic Compositionality (sometimes called Frege's Principle) is the principle that the meaning of a (syntactically complex) whole is a function only of the meanings of its (syntactic) parts together with the manner in which these parts were combined. This principle has been extremely influential throughout the history of formal semantics; it has had a tremendous impact upon modern linguistics ever since Montague Grammars became known; and it has more recently shown up as a guiding principle for a certain direction in cognitive science.Despite the fact that The Principle is vague or underspecified at a number of points — such as what meaning is, what counts as a part, what counts as a syntactic complex, what counts as combination — this has not stopped some people from viewing The Principle as obviously true, true almost by definition. And it has not stopped other people from viewing The Principle as false, almost pernicious in its effect. And some of these latter theorists think that it is an empirically false principle while others think of it as a methodologically wrong-headed way to proceed.In fact, there are approximately 318 arguments against The Principle which can be found in the literature, whereas there are only three (or maybe four) arguments proposed in favor of The Principle. This paper will adjudicate among these arguments. And at the end it will suggest some other way to look at what proponents of compositionality really want.     

Culture and Gender Representation in Iranian School Textbooks

This study examines the representations of male and female social actors in selected Iranian EFL (English as a Foreign Language) textbooks. It is grounded in Critical Discourse Analysis and uses van Leeuwen’s Social Actor Network Model to analyze social actor representations in the gendered discourses of compulsory heterosexuality. Findings from the analysis show that the representations endorse the discourse of compulsory heterosexuality which is an institutionalized form of social practice in Iran. Three male and three female students were interviewed to find out what they think about these representations. Their responses with regard to whether they think textbooks should also include representations of other forms of sexuality were non-committal and vague. To them LGBT people are the “Other” practicing a form of sexuality that is not normal. Such exclusions could obscure the reality regarding the existence of such gender identities and represent the world in a particular manner.     

HOW WE HAVE BEEN LEARNING TO TALK ABOUT AUTISM: A ROLE FOR STORIES

Abstract: Autism fiction has become a genre of novel-writing in its own right. Many examples are given in the essay. What does this activity do for us? There used to be no language in which autistic experience could be described. One characteristic difficulty for autistic people is understanding what other people are doing. So absence of a discourse of autistic experience is to be expected. Analyses advanced by Wolfgang Köhler and Lev Vygotsky already made plain long ago that social interaction is a precondition for a language of the inner life. One role for the wave of autism stories now being published, is to create such a language of autism. This in turn affects how autistic people think of themselves. It certainly affects how nonautistic, "neurotypical," individuals think about autism. Not all of this is a good thing, for all too many stories foster images of "the" autistic person as having special gifts that ordinary people lack.     

Experiments on the Automaticity of Political Beliefs and Attitudes

Political science has long relied on explicit responses in order to understand what and how people think. New research in the cognitive sciences suggests that this reliance on conscious considerations provides but a partial picture of how citizens think and reason. Given the limitations of conscious working memory and the growing evidence that much of human cognition occurs outside of awareness, the defining empirical assumption of modern public opinion research—that citizens can tell us what is on their minds—seems increasingly suspect. Moreover, social science is particularly challenged by the sensitivity of their topics, which in turn raises social and personal desirability concerns about self-report data. In order to overcome these limitations, we propose an implicit experimental approach. We contend that implicit measures enable us to measure some of the automatic and affective responses and predispositions that influence thoughts and behaviors outside of conscious awareness.     

Aesthetic cognition

The purpose of this article is to integrate two outstanding problems within the philosophy of science. The first concerns what role aesthetics plays in scientific thinking. The second is the problem of how logically testable ideas are generated (the so-called "psychology of research" versus "logic of (dis)proof" problem). I argue that aesthetic sensibility is the basis for what scientists often call intuition, and that intuition in turn embodies (in a literal physiological sense) ways of thinking that have their own meta-logic. Thus, aesthetics is a form of cognition. Scientists think not in equations or words or other logical abstractions, but emotionally and sensually, using visual and aural images, kinesthetic and other proprioceptive feelings, sensations, patterns, and analogies. These aesthetic forms of thinking have their own logics that I call "synosia", from the root words synaesthesia (a combining of senses) and gnosis, "to know". Synosia denotes understanding that integrates feeling that one knows with feeling what one knows. Eminent scientists universally describe an explicitly secondary process in which such personal knowledge must be "translated" into a formal language, such as words or equations, in order to be communicated to other people. Many of the unsolved problems that philosophers of science (as well as psychologists and artificial intelligence researchers) have had in making sense of scientific thinking have arisen from confusing the form and content of the final translations with the hidden means by which scientific insights are actually achieved.     

The "spare parts person"? Conceptions of the human body and their implications for public attitudes towards organ donation and organ sale

Background  

The increasing debate on financial incentives for organ donation raises concerns about a "commodification of the human body". Philosophical-ethical stances on this development depend on assumptions concerning the body and how people think about it. In our qualitative empirical study we analyze public attitudes towards organ donation in their specific relation to conceptions of the human body in four European countries (Cyprus, Germany, the Netherlands and Sweden). This approach aims at a more context-sensitive picture of what "commodification of the body" can mean in concrete clinical decisions concerning organ donation.     

Crossing No Man's Land: Cooperation From the Trenches

This paper represents an attempt to bridge the gap between rational and psychological models of choice, as represented by expected utility theory and prospect theory, and to show how researchers from different traditions can start to work together on problems of interest to both. A central issue for both models concerns the origin of preferences and how they might be predicted. Two questions of interest to all social scientists are related to the formation of preferences: What determines what people want, and what determines what people do once they know what they want? The incorporation of emotion into models of decision‐making may help users of divergent models find common ground for exploration and investigation.     

Accounting for the effects of accountability

This article reviews the now extensive research literature addressing the impact of accountability on a wide range of social judgments and choices. It focuses on 4 issues: (a) What impact do various accountability ground rules have on thoughts, feelings, and action? (b) Under what conditions will accountability attenuate, have no effect on, or amplify cognitive biases? (c) Does accountability alter how people think or merely what people say they think? and (d) What goals do accountable decision makers seek to achieve? In addition, this review explores the broader implications of accountability research. It highlights the utility of treating thought as a process of internalized dialogue; the importance of documenting social and institutional boundary conditions on putative cognitive biases; and the potential to craft empirical answers to such applied problems as how to structure accountability relationships in organizations.     

Future self-appraisals and global self-esteem: Who benefits more from thinking about the future,and why?

People tend to think positively about their future selves. However, it remains unclear to what extent this tendency depends on the positivity of their current self-appraisal. To study this problem, we employed the assumptions of construal level theory, the concept of self-enhancement, and the assumptions of temporal self-appraisal theory, and we examined the role of global self-esteem in the relationship between temporal distance and future self-appraisals measured in absolute (Study 1), comparative temporal (Study 2), or comparative social (Study 3) ways. In all three studies, when assessed in terms of specific dimensions, future self-appraisals increased with temporal distance only in people with low self-esteem, but when assessed in terms of general dimensions, self-appraisals were higher in the distant compared to the near future irrespective of self-esteem level.     

Public Opinion and Political Philosophy: The Relation between Social-Scientific and Philosophical Analyses of Distributive Justice

This paper considers the relation between philosophical discussions of, and social-scientific research into popular beliefs about, distributive justice. The first part sets out the differences and tensions between the two perspectives, identifying considerations which tend to lead adherents of each discipline to regard the other as irrelevant to its concerns. The second discusses four reasons why social scientists might benefit from philosophy: problems in identifying inconsistency, the fact that non-justice considerations might underlie distributive judgments, the way in which different principles of justice can yield the same concrete distributive judgments, and the ambiguity of key terms. The third part distinguishes and evaluates three versions of the claim that normative theorising about justice can profit from empirical research into public opinion: that its findings are food for thought, that they amount to feasibility constraints, and that they are constitutive of normatively justified principles of justice. The view that popular opinion about justice has a strongly constitutive role to play in justifying principles of distributive justice stricto sensu is rejected, but it is argued that what the people think (and what they can reasonably be expected to come to think) on distributive matters can be an important factor for the political theorist to take into account, for reasons of legitimacy, or feasibility, or both.     

Perfectionism,discrepancies, and depression: Testing the perfectionism social disconnection model in a short-term,four-wave longitudinal study

Perfectionistic concerns (i.e., negative reactions to failures, exaggerated concerns over others’ criticism and expectations, and nagging self-doubts) are linked to social disconnection and depressive symptoms. According to the perfectionism social disconnection model, perfectionistic concerns contribute to social disconnection (i.e., feeling rejected, excluded, and unwanted by others) which, subsequently, contributes to depressive symptoms. The social world is replete with chances for interpretations. In interpreting their social worlds, people high in perfectionistic concerns tend to perceive interpersonal discrepancies, a distressing form of social disconnection that involves perceptions of others as dissatisfied with them and as disapproving of them. These interpretations are also conceptualized as having depressing consequences for people high in perfectionistic concerns. This study tested whether perceived interpersonal discrepancies mediate the relation between perfectionistic concerns and depressive symptoms; 240 participants were recruited and this mediational model was tested with a four-wave, 4-week longitudinal design. Structural equation modeling with bootstrapped tests of mediation indicated the perfectionistic concerns-depressive symptoms relationship was mediated by interpersonal discrepancies (even after controlling for perfectionistic strivings). People high in perfectionistic concerns perceive others as dissatisfied with them and as disapproving of them. Feeling rejected, excluded, and unwanted by others, people high in perfectionistic concerns are vulnerable to depression.     

Being Religious: Working at Self-Maintenance and Self-Transformation

We see religion in the things people treat as crucial to what they are and to what they aspire to become, things that make the biggest difference in how people feel about themselves. They may be social aspects or personal (behavioral or characterological) aspects of the self. The things people are militant about, the practices in regard to which they are most scrupulous, and the things about themselves that distress them are indicators of where their religious concerns lie, whatever the subject matter. People work to maintain themselves as they want to see themselves and as they want others to see them; they seek ways to repair damage to their selves. They seek also to transform themselves so as to escape present unhappy definitions of self and to achieve ideal states of being. What needs to be changed may be perceived as aspects of personal self, as attitudes other people have toward otherwise unchangeable aspects of self, or as the entire socio-political system in which people feel trapped. The process by which people manage successfully to transform themselves includes social cooperation, including the formation of groups to provide mutual reinforcement.     

Does mentioning "some people" and "other people" in a survey question increase the accuracy of adolescents' self-reports?

A great deal of developmental research has relied on self-reports solicited using the "some/other" question format ("Some students think that… but other students think that…"). This article reports tests of the assumptions underlying its use: that it conveys to adolescents that socially undesirable attitudes, beliefs, or behaviors are not uncommon and legitimizes reporting them, yielding more valid self-reports than would be obtained by "direct" questions, which do not mention what other people think or do. A meta-analysis of 11 experiments embedded in four surveys of diverse samples of adolescents did not support the assumption that the some/other form increases validity. Although the some/other form led adolescents to think that undesirable attitudes, beliefs, or behaviors were more common and resulted in more reports of those attitudes and behaviors, answers to some/other questions were lower in criterion validity than were answers to direct questions. Because some/other questions take longer to ask and answer and require greater cognitive effort from participants (because they involve more words), and because they decrease measurement accuracy, the some/other question format seems best avoided.     

Notes towards a description of Social Representations

The theory of social representations occupies a place apart in social psychology both by the problems it raises and the scale of the phenomena with which it deals. This provokes many a criticism and misunderstanding. Such a theory may not correspond with the model of social psychology as it is defined at present. One attempts however to show that it answers important social and scientific questions, in what it differs from the classical conception of collective representations and, from the very beginning, adopts a constructivist perspective which has spread in social psychology since. Several trends of research have confirmed its vision of the relations between social and cognitive phenomena, communication and thought. More detailed remarks aim at outlining the nature of social representations, their capacity to create information, their function which is to familiarize us with the strange, according to the categories of our culture. Going farther, one insists on the diversity of methodological approaches. If the experimental method is useful to understand how people should think, higher mental and social processes must be approached by different methods, including linguistic analysis and observation of how people think. No doubt, social representations have a relation with the more recent field of social cognition. But inasmuch as the former depend on content and context, i.e. subjectivity and sociability of people, they approach the phenomena differently from the latter. Referring to child psychology and anthropology, one can contend, despite appearances, that it is also a more scientific approach. There is however much to be learned from criticisms and there is still a long way to go before we arrive at a satisfactory theory of social thinking and communication.     

Affective influences on thinking and behavior: Implications for clinical, applied and preventive psychology

What role do affective states play in everyday social behavior? This article presents an overview of recent research on the influence of affective states on the way people think and act in social situations, with a special emphasis on the applied and preventive implications of this work. We review psychodynamic, conditioning, and cognitive explanations of affective influences, and present an integrative theory, the affect infusion model (AIM; Forgas, 1995a). We then review recent evidence for affective influences on social memory, self- and other judgments, attitudes, strategic interaction, stereotyping, future forecasting and a range of other everyday psychological phenomena. We also consider the relevance of these findings for practitioners and professionals in applied areas such as health, counseling, clinical, educational, and organizational psychology.     

Gaze avoidance: Personality and social judgments of people who avoid direct face-to-face contact

Some people maintain direct, face-to-face contact during interaction, whereas others avert their gaze or turn their face while interacting. Research on individual differences in gaze avoidance, while sparse, falls into two areas. One concerns the personality and psychopathology correlates of gaze aversion, and the other concerns social judgments made of people who avert their gaze during interaction. The findings generally show that gaze aversion is associated with unfavorable traits (shyness, social anxiety, risk for schizophrenia) and negative social evaluations (gaze averse people are rated as more deceptive and less sincere). The present study took advantage of an archival data set that contained facial photographs from which gaze avoidance could be scored. The correlates of gaze avoidance were different for men and women. Gaze avoidant men tended to be emotionally inhibited and overcontrolled, and reported a high incidence of various psychosomatic and physical symptoms. Gaze avoidant women, on the other hand, were high on measures of psychopathy, hysteria, and traditional femininity, they tended to have fewer physical symptoms. Gaze avoidant women were also viewed by others in a negative light (as being disagreeable, unconscientious, unattractive, and even somewhat lower on intelligence). In males, none of the social judgment variables correlated significantly with gaze avoidance. Results are discussed in terms of sex differences in the meaning and communicative function of this non-verbal social behavior.     

The folk psychology of souls

The present article examines how people's belief in an afterlife, as well as closely related supernatural beliefs, may open an empirical backdoor to our understanding of the evolution of human social cognition. Recent findings and logic from the cognitive sciences contribute to a novel theory of existential psychology, one that is grounded in the tenets of Darwinian natural selection. Many of the predominant questions of existential psychology strike at the heart of cognitive science. They involve: causal attribution (why is mortal behavior represented as being causally related to one's afterlife? how are dead agents envisaged as communicating messages to the living?), moral judgment (why are certain social behaviors, i.e., transgressions, believed to have ultimate repercussions after death or to reap the punishment of disgruntled ancestors?), theory of mind (how can we know what it is "like" to be dead? what social-cognitive strategies do people use to reason about the minds of the dead?), concept acquisition (how does a common-sense dualism interact with a formalized socio-religious indoctrination in childhood? how are supernatural properties of the dead conceptualized by young minds?), and teleological reasoning (why do people so often see their lives as being designed for a purpose that must be accomplished before they perish? how do various life events affect people's interpretation of this purpose?), among others. The central thesis of the present article is that an organized cognitive "system" dedicated to forming illusory representations of (1) psychological immortality, (2) the intelligent design of the self, and (3) the symbolic meaning of natural events evolved in response to the unique selective pressures of the human social environment.     

On boredom: Lack of challenge and meaning as distinct boredom experiences

Boredom is a common experience that affects people on multiple levels, including their thoughts, feelings, motivations, and actions. Not much research, however, has examined what makes the experience of boredom distinct from other affective experiences. Based on earlier research on boredom and our meaning-regulation framework, we conducted a series of four studies that demonstrate the distinct experiential content of boredom. More than other negative affective experiences (sadness, anger, and frustration), boredom makes people feel unchallenged while they think that the situation and their actions are meaningless (Study 1). The distinct experiential content of boredom is associated with boredom proneness (Study 2) and with state boredom experiences (Study 3). In addition, the distinct experiential content of boredom is affected by contextual features (Study 4). This series of studies provides a systematic understanding of what people feel, think, and want to do when bored, distinctive from other negative experiences.     

Thinking About One’s Subjective Well-Being: Average Trends and Individual Differences

In two studies, participants reported what they had been thinking about while completing measures of subjective well-being (SWB). These thought reports were analyzed with respect to life domain, valence, and how strongly they were related to actual levels of SWB. Most people focused on their life circumstances (e.g., career) rather than on dispositional predictors (e.g., personality) of SWB. The domains mentioned most frequently (career, family, romantic life) were also the ones that were most strongly related to actual SWB, indicating that most of people think about things that actually contribute to their SWB. Some domains are predominantly mentioned in positive contexts (e.g., family) whereas others are predominantly mentioned in negative contexts (e.g., money). On average, people thought more about positive than about negative things, a result that is magnified for respondents high in extraversion or emotional stability. In sum, these findings provide insight into what people think contributes to their SWB; beliefs that may guide them as they make important decisions.