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241.
Human beings seem to be able to recognize emotions from speech very well and information communication technology aims to implement machines and agents that can do the same. However, to be able to automatically recognize affective states from speech signals, it is necessary to solve two main technological problems. The former concerns the identification of effective and efficient processing algorithms capable of capturing emotional acoustic features from speech sentences. The latter focuses on finding computational models able to classify, with an approximation as good as human listeners, a given set of emotional states. This paper will survey these topics and provide some insights for a holistic approach to the automatic analysis, recognition and synthesis of affective states. 相似文献
242.
This was a crosscultural study that focused on sex differences in self‐ and other‐estimates of multiple intelligences (including 10 that were specified by Gardner, 1999 and three by Sternberg, 1988) as well as in an overall general intelligence estimate. It was one of a programmatic series of studies done in over 30 countries that has demonstrated the female “humility” and male “hubris” effect in self‐estimated and other‐estimated intelligence. Two hundred and thirty Russian university students estimated their own and their parents’ overall intelligence and “multiple intelligences.” Results revealed no sex difference in estimates of overall intelligence for both self and parents, but men rated themselves higher on spatial intelligence. This contradicted many previous findings in the area which have shown that men rate their own overall intelligence and mathematical intelligence significantly higher than do women. Regressions indicated that estimates of verbal, logical, and spatial intelligences were the best predictors of estimates of overall intelligence, which is a consistent finding over many studies. Regressions also showed that participants’ openness to experience and self‐respect were good predictors of intelligence estimates. A comparison with a British sample showed that Russians gave higher mother estimates, and were less likely to believe that IQ tests measure intelligence. Results were discussed in relation to the influence of gender role stereotypes on lay conception of intelligence across cultures. 相似文献
243.
Andrew F. Smith 《International Journal for Philosophy of Religion》2012,71(3):205-219
Stephen Carter argues that biblical literalism is predicated on an epistemological position drastically different than that maintained by mainstream scientists inasmuch as it operates on the basis of a “hermeneutic of inerrancy” with respect to the ideas laid out in the Bible. By relying on considerations offered by Charles Taylor and recent sociological studies, I contend that Carter’s thesis is incorrect. The divide between proponents and opponents of biblical literalism is ethical rather than epistemological. Beyond the philosophical implications of my contention, this displays that deliberative engagement between these parties—which depends on shared epistemological norms—is possible in principle. 相似文献
244.
Brad J. Kallenberg 《International Journal for Philosophy of Religion》2012,71(1):55-73
Careful readers of Wittgenstein tend to overlook the significance his engineering education had for his philosophy; this despite
Georg von Wright’s stern admonition that “the two most important facts to remember about Wittgenstein were, firstly, that
he was Viennese, and, secondly, that he was an engineer.” Such oversight is particularly tempting for those of us who come
to philosophy late, having first been schooled in math and science, because our education tricks us into thinking we understand
engineering by extension. But we do not. I will illustrate this common tendency to misread Wittgenstein by examining three
engineering concepts that have little significance for science but played important roles in Wittgenstein’s philosophical
thinking. These are: method of projection, dynamical similarity, and satisfactoriness. The upshot of this analysis will be
a strong challenge to the myth of his putative fideism because neither fideism nor its contrary simply would have occurred
to Wittgensteinthe-engineer. 相似文献
245.
Mikel Burley 《International Journal for Philosophy of Religion》2012,71(1):21-37
This paper critically discusses D. Z. Phillips’ use of literary works as a resource for philosophical reflection on religion.
Beginning by noting Phillips’ suggestion, made in relation to Waiting for Godot, that the possibilities of meaning that we see in a literary work can reveal something of our own religious sensibility,
I then proceed to show what we learn about Phillips from his readings of certain works by Larkin, Tennyson, and Wharton. Through
exploring alternative possible readings, I argue that, although Phillips’ discussions are of considerable philosophical interest,
they undermine his claim to be deploying a purely contemplative hermeneutical method. 相似文献
246.
Perkins AM Inchley-Mort SL Pickering AD Corr PJ Burgess AP 《Journal of personality and social psychology》2012,102(5):910-924
Anxiety and fear are often confounded in discussions of human emotions. However, studies of rodent defensive reactions under naturalistic conditions suggest anxiety is functionally distinct from fear. Unambiguous threats, such as predators, elicit flight from rodents (if an escape-route is available), whereas ambiguous threats (e.g., the odor of a predator) elicit risk assessment behavior, which is associated with anxiety as it is preferentially modulated by anti-anxiety drugs. However, without human evidence, it would be premature to assume that rodent-based psychological models are valid for humans. We tested the human validity of the risk assessment explanation for anxiety by presenting 8 volunteers with emotive scenarios and asking them to pose facial expressions. Photographs and videos of these expressions were shown to 40 participants who matched them to the scenarios and labeled each expression. Scenarios describing ambiguous threats were preferentially matched to the facial expression posed in response to the same scenario type. This expression consisted of two plausible environmental-scanning behaviors (eye darts and head swivels) and was labeled as anxiety, not fear. The facial expression elicited by unambiguous threat scenarios was labeled as fear. The emotion labels generated were then presented to another 18 participants who matched them back to photographs of the facial expressions. This back-matching of labels to faces also linked anxiety to the environmental-scanning face rather than fear face. Results therefore suggest that anxiety produces a distinct facial expression and that it has adaptive value in situations that are ambiguously threatening, supporting a functional, risk-assessing explanation for human anxiety. 相似文献
247.
The standard semantic definition of consequence with respect to a selected set X of symbols, in terms of truth preservation under replacement (Bolzano) or reinterpretation (Tarski) of symbols outside X, yields a function mapping X to a consequence relation \(\Rightarrow_X\). We investigate a function going in the other direction, thus extracting the constants of a given consequence relation, and we show that this function (a) retrieves the usual logical constants from the usual logical consequence relations, and (b) is an inverse to—more precisely, forms a Galois connection with—the Bolzano–Tarski function. 相似文献
248.
This paper begins an analysis of the real line using an inconsistency-tolerant (paraconsistent) logic. We show that basic field and compactness properties hold, by way of novel proofs that make no use of consistency-reliant inferences; some techniques from constructive analysis are used instead. While no inconsistencies are found in the algebraic operations on the real number field, prospects for other non-trivializing contradictions are left open. 相似文献
249.
Carlo Proietti 《Journal of Philosophical Logic》2012,41(5):877-900
The present work is motivated by two questions. (1) What should an intuitionistic epistemic logic look like? (2) How should one interpret the knowledge operator in a Kripke-model for it? In what follows we outline an answer to (2) and give a model-theoretic definition of the operator K. This will shed some light also on (1), since it turns out that K, defined as we do, fulfills the properties of a necessity operator for a normal modal logic. The interest of our construction also lies in a better insight into the intuitionistic solution to Fitch’s paradox, which is discussed in the third section. In particular we examine, in the light of our definition, DeVidi and Solomon’s proposal of formulating the verification thesis as \(\phi \rightarrow \neg \neg K\phi\). We show, as our main result, that this definition excapes the paradox, though it is validated only under restrictive conditions on the models. 相似文献
250.
The aim of this study was to investigate the frequency with which cancer patients engage in religious and spiritual practices, the methods used, the reasons for such a search, and the levels of depression and hopelessness in patients who seek spiritual assistance. One hundred and ten radiation oncology patients, who gave voluntary informed consent were included in this study. Questionnaires about religious and spiritual practices were administered, along with the Beck Depression and Beck Hopelessness scales. Twenty percent of the patients preferred spiritual practices. Female gender, lower education levels, and higher depression and hopelessness scores were associated with this preference. The frequency of depression was 18.2%, and the frequency of hopelessness was 20.9%. A significant number of cancer patients engaged in religious and spiritual practices. We recommend that practitioners offer their patients brief but sufficient information about religious and spiritual support and determine their patients’ depression and hopelessness levels. 相似文献