What is the “front” of a simple geometric form?

A total of 670 undergraduate Ss were tested in three studies conducted in an attempt to define a set of cues that minimally specify perceived “frontness” and “backness” of objects. In Experiment I, Ss were instructed to identify the “front” and “back” of printed squares to which no, one, or two circles were attached. In Experiment II, different Ss made the same kind of judgment to a wider range of geometric forms. In Experiment III, different Ss judged the direction of “imagined” movement of forms from Experiment I. The results indicated that the “front” and “back” are asymmetric opposite sides, with “front” the side most different from the rest and the side toward which the form is imagined to be moving.     

Do Populist Leaders Mimic the Language of Ordinary Citizens? Evidence From India

Minimal understandings of populism focus on measuring explicit stances of antielitism and people centrism. What remains poorly understood is the way less overt forms of populist rhetoric enable leaders to emulate the language of common citizens to achieve electoral success. This article suggests that the study of the populist discourse also requires taking into account their implicit occurrences, that is, those conveying connect, closeness, commonness, and similarity with ordinary people. Expressed through performances of “layman likeness,” they enable populist politicians to dissociate from traditional ruling elites while enabling people leaders' identifications. Using a novel 261-million-word dataset of Indian political discourses—including the speeches of 11 Prime Ministers—to proxy such identifications, we argue that populist leaders rely on a mimesis of the common people. Three core mimetic speech items are quantified: intimacy, disintermediation, and simplicity. We use a replicable corpus-contextual multiword collocation technique to populate lexicons of pretested psychometric profiles as well as a threefold validation method. The analysis finds that current Prime Minister Narendra Modi communicates mimetic identification around his persona, indexing the linguistic markers of his stylistic, ideological, and institutional populist politics. We indicate that our context-aware method could also be of use to study the cross-regional variability of mimetic populism.     

What Is “I”?

Two responses to the nature-nurture-will issue are set forth in this essay. A devil's-advocate defense of the reductionist position is built on the thesis that the nature of a person is entirely a reflection of genetic and environmental influences; thus, eventually all thought, emotions, and actions would be explained by physicochemical effects of genes and environmental influences. The second position is based on subjective, though non-scientific, truth revealed experientially. This produces a paradox: objectively I am part of a determinism, but subjectively I can have a revelation that there is a Creator who has made me creative and given me a spirit. Subjective truth cannot be explained by science.     

What is a “schedule of reinforcement”?

Several ambiguities in the present terminology of behavior theory obscure some important theoretical assumptions and experimental details in current research. Left unclarified, such ambiguities impede the accurate analysis of laboratory procedures, and prevent reliable communication among researchers. This paper focuses on the term “schedule of reinforcement.” It points out that two distinguishable operational rules are implicated in the term: in the case where reinforcement is of the so-called response contingent type, the “schedule” is really a rule to identify the response to be reinforced; in the case of non-contingent reinforcement, the “schedule” is truly a rule for delivery of reinforcement. Other terminological ambiguities that are encountered in a discussion of this term include “reinforcement” and “intermittency.” A resolution of these problems will necessarily involve the procedures of non-contingent reinforcement, and the parameter of reinforcement probability.     

What is wrong with the indeterminacy of language-attribution?

One might take the significance of Davidson’s indeterminacy thesis to be that the question as to which language we can take another to be speaking can only be settled relative to our choice of an acceptable theory for interpreting the speaker. This, in turn, could be taken to show that none of us is ever speaking a determinate language. I argue that this result is self-defeating and cannot avoid collapse into a troubling skepticism about meaning. I then offer a way of trying to make sense of the idea that some utterances do belong to determinate languages even though there is no determinate language one can take another to be speaking. This, however, results in an uninviting picture of communication in which no speaker is really in a position to say what another’s words mean.     

Do I get what you get? Learning about the effects of self-performed and observed actions in infancy

The present study investigated whether infants learn the effects of other persons' actions like they do for their own actions, and whether infants transfer observed action-effect relations to their own actions. Nine-, 12-, 15- and 18-month-olds explored an object that allowed two actions, and that produced a certain salient effect after each action. In a self-exploration group, infants explored the object directly, whereas in two observation groups, infants first watched an adult model acting on the object and obtaining a certain effect with each action before exploring the objects by themselves. In one observation group, the infants' actions were followed by the same effects as the model's actions, but in the other group, the action-effect mapping for the infant was reversed to that of the model. The results showed that the observation of the model had an impact on the infants' exploration behavior from 12 months, but not earlier, and that the specific relations between observed actions and effects were acquired by 15 months. Thus, around their first birthday infants learn the effects of other persons' actions by observation, and they transfer the observed action-effect relations to their own actions in the second year of life.     

What is a Natural Conception of the World?

Continental philosophers such as Heidegger and Nicolai Hartmann and analytic philosophers such as Ryle, Strawson, and Jennifer Hornsby may be interpreted as using competing intellectual strategies within the framework of one and the same research programme, the programme of developing a natural conception of the world. They all argue that the Manifest Image of the world (to use Sellars's terminology) is compatible with, or even more fundamental than, the Scientific Image. A comparative examination of these strategies shows that Hartmann's strategy of stratification is superior to those of Heidegger, Ryle, and Strawson.     

What Predicts the Use of Genetic Counseling Services After the Birth of a Child with Down Syndrome?

In the state of Victoria, Australia, a government funded genetic counseling service exists to meet the needs of families. An audit showed that many families do not use this service after the birth of a child with a genetic problem. To investigate this we surveyed families of children born with Down syndrome over 2 years in Victoria. Questionnaires were completed by 74 mothers, of whom only 18 had received genetic counseling between the birth and the time of the study (mean 3.5 years). Of those not receiving genetic counseling, 71% said they were not offered or had not heard of it. Mothers who had genetic counseling were younger than those who had not, and were more likely to have attended University. Those who had genetic counseling indicated less satisfaction with care at the diagnosis and were more likely to perceive their child as unwell at birth than those who were aware of genetic counseling but did not have it. Of those who did not have genetic counseling, over half were unclear about what it is, although 74% agreed with the statement genetic counseling is most useful when planning to have another child. Of those who had heard of genetic counseling, 73% said they were not sure how it could help. Many families with children with Down syndrome are not aware of the existence or functions of genetic counseling. With greater awareness, some may still choose not to have genetic counseling, but others enunciated needs that could be met by this service if it were offered to them.     

Exploring Traumas in the Development of Talent: What Are They,What Do They Do,and What Do They Require?

It has recently been argued that performers benefit from trauma (i.e., memorable challenges) during development. To deepen knowledge in this area, we explored perceived traumas in the development of 20 senior-international performers with a multimethods, temporal-based design. Results showed that perceived traumas were primarily sports based, recognized from onset of investment, associated with immediately negative but ultimately positive impact, and negotiated through skills that were brought to, rather than generated by, these experiences. The findings provide an interesting contrast to messages in other early trauma-focused research and promote focus on the process and mechanisms of responding to and recovering from traumatic experiences.     

What Do We Mean by “The Biology of Menopause”?

Most commonly, the biology of menopause is equated with the biomedical model of menopause. The biomedical model emphasizes the central importance of estrogen and has an overriding focus on disease. A broader-biological model is presented, which emphasizes the role of hormones in healthy functioning. Hormones are team players in complex, multidetermined systems that have a purpose. Hormones act in concert with other physiological systems and with sensory and social inputs. Human biology is both similar to and different from that of other animals. The implications of these assumptions for understanding menopause are discussed, especially the kinds of questions that are asked and the kinds of evidence needed before conclusions are drawn with regard to clinically significant areas. A broader-biological model of menopause provides a framework within which health-related issues can be considered from a perspective that is, on the one hand, more holistic, and on the other hand, more attentive to individual differences.     

What Can an Armchair Philosopher Do For a “Dirty-Hands” Engineer?

The paper relates the basic ontological categories defined by Roman Ingarden to an engineering model of function known by the name of Functional Basis. The intended aim of this exercise in applied philosophy is to make this model more consistent and outline some possible extensions thereof.     

What to Do with a Second Chance in Life? Long-Term Experiences of Non-carriers of Huntington’s Disease

Little is known about how people’s lives are influenced when going from a 50% risk status of Huntington’s disease (HD) to no risk after performing predictive testing. In this study, 20 interviews were conducted to explore the long-term (>?5 years) experiences after receiving predictive test results as a non-carrier of HD. The results showed a broad variety of both positive and negative reactions. The most prominent positive reaction reported was feelings of relief and gratitude, of not carrying the HD mutation for themselves and for their children. Also, the non-carrier status promoted in some individuals’ significant life changes such as a wishing to have (more) children, pursuing a career or breaking up from an unhappy relationship. However, negative reactions on their psychological well-being were also described. Some had experienced psychological pressure of needing to do something extraordinary in their lives; others expressed feelings of guilt towards affected or untested siblings, resulting in sadness or clinical depression. The new genetic risk status could generate a need of re-orientation, a process that for some persons took several years to accomplish. The results of the present study show the importance of offering long-term post-result counselling for non-carriers in order to deal with the psychological consequences that may follow predictive testing.     

What is Wrong with the Concept of Religious Experience?

After briefly mentioning the reason why the concept of religious experience has become a key to understanding Western and non-Western religious phenomena in current religious studies, this paper argues that the concept itself is insufficient to represent the religious phenomena of Islam, because to speak about 'an experience of God' in the context of Islam is misleading. This paper also argues that to consider mystical experience as well as the prophetic revelation that is wah?y within the boundaries of religious experience is confusing. Since the transmission process and contents of wah?y are extraordinary and miraculous, it should not be treated as an ordinary religious occurrence and therefore should not be considered as a personal religious experience.     

What Mediates the Relationship Between Religious Service Attendance and Aspects of Well-Being?

Religious service attendance predicts increased well-being across a number of studies. It is not clear, however, whether this relationship is due to religious factors such as intrinsic religiosity or due to nonreligious factors such as social support or socially desirable responding. The purpose of the present study was to examine the relationship between religious service attendance and well-being while simultaneously examining intrinsic religiosity, social support, and socially desirable responding as potential mediators of the relationship. A sample of 855 participants (71 % female, average age 19.5) completed questionnaires assessing religiosity, social support, socially desirable responding, and well-being. Path models were estimated using maximum likelihood estimation to analyze the data. Intrinsic religiosity was the strongest mediator of the relationship between religious service attendance and depressive and anxiety symptoms. This suggests that the mental health benefits of religious service attendance are not simply the result of increased social support or a certain response style on questionnaires; rather, it appears that the relationship is at least partly the result of people trying to live their religion in their daily lives.