You said it before and you'll say it again: expectations of consistency in communication

Repeated reference creates strong expectations in addressees that a speaker will continue to use the same expression for the same object. The authors investigate the root reason for these expectations by comparing a cooperativeness-based account (Grice, 1975) with a simpler consistency-based account. In two eye-tracking experiments, the authors investigated the expectations underlying the effect of precedents on comprehension. The authors show that listeners expect speakers to be consistent in their use of expressions even when these expectations cannot be motivated by the assumption of cooperativeness. The authors conclude that though this phenomenon seems to be motivated by cooperativeness, listeners' expectation that speakers be consistent in their use of expressions is governed by a general expectation of consistency.     

Group-based guilt and shame in the context of intergroup conflict: The role of beliefs and meta-beliefs about group malleability

Group-based guilt and shame are part of a wide range of moral emotions in intergroup conflicts. These emotions can potentially motivate group members to make compromises in order to promote conflict resolution, and increase support for reparations and apologies following moral transgressions committed by the in-group. Thus, it is important to understand how to induce these emotions and the mechanisms for their effects. In the present paper, we examined the mechanisms underlying group-based guilt and shame in four studies. Across the first three studies, conducted in the context of the Israeli-Palestinian conflict, we found that group-based guilt was mostly predicted by individuals’ implicit theories about groups (ITG). Specifically, we found that the more participants believed that groups are malleable, the more they experienced group-based guilt. Group-based shame, however, was found to be dependent upon individuals’ perception of other people’s perceptions about the malleability of groups (i.e., meta-ITG), as the perceived damage to one’s in-group image is a major component in experiencing shame. In Study 4, conducted in the context of gender relations, we differentiated between the two components of shame, that is, moral and image shame. As predicted, while group-based guilt and moral shame showed similar patterns of results, meta-ITG had a moderating effect on the association between ITG and group-based image shame. The theoretical and practical implications of the findings are discussed in relation to promoting intergroup conflict resolution and reconciliation.     

The foreign-language effect: thinking in a foreign tongue reduces decision biases

Would you make the same decisions in a foreign language as you would in your native tongue? It may be intuitive that people would make the same choices regardless of the language they are using, or that the difficulty of using a foreign language would make decisions less systematic. We discovered, however, that the opposite is true: Using a foreign language reduces decision-making biases. Four experiments show that the framing effect disappears when choices are presented in a foreign tongue. Whereas people were risk averse for gains and risk seeking for losses when choices were presented in their native tongue, they were not influenced by this framing manipulation in a foreign language. Two additional experiments show that using a foreign language reduces loss aversion, increasing the acceptance of both hypothetical and real bets with positive expected value. We propose that these effects arise because a foreign language provides greater cognitive and emotional distance than a native tongue does.     

Spirituality: The Emergence of a New Cultural Category and its Challenge to the Religious and the Secular

The present article examines spirituality as an emergent new cultural category that challenges the binary opposition of the religious and secular realms of life. The article probes the cultural significance of the popular phrase ‘spiritual, but not religious’ and examines the emergence of New Age spirituality within the framework of late capitalism and postmodern culture. It offers a new perspective on the debate of the secularization theory and re-examines the notions upon which this debate hinges. The article also examines the assessment of New Age spirituality as disguised neo-liberal ideology and proposes that the disparaging condemnations of contemporary spirituality can be seen as a response to its challenge to the entrenched notion that the religious and the secular are universal distinct categories.     

The Whole of the No-thing: Reply to Commentary

We attempt to apply our conceptualization of the absence–presence dialectic and the capacity to disappear to our understanding of the experience and the treatment of trauma. Francisco Gonzalez challenges us to encounter the place of destruction and void where the absence is simply uncontainable. We suggest that the transformational meeting place between patient and therapist entails a reawakening of the movement between absence and presence, being and not-being, some-thing and no-thing, which were previously a frozen or derailed dialectic. The therapist's capacity to surrender to the temporary nihilation of the self within the therapeutic relationship is seen as the turning point in the reestablishment of movement and the creation of meaning.     

When is consensus knowledge based? Distinguishing shared knowledge from mere agreement

Scientific consensus is widely deferred to in public debates as a social indicator of the existence of knowledge. However, it is far from clear that such deference to consensus is always justified. The existence of agreement in a community of researchers is a contingent fact, and researchers may reach a consensus for all kinds of reasons, such as fighting a common foe or sharing a common bias. Scientific consensus, by itself, does not necessarily indicate the existence of shared knowledge among the members of the consensus community. I address the question of under what conditions it is likely that a consensus is in fact knowledge based. I argue that a consensus is likely to be knowledge based when knowledge is the best explanation of the consensus, and I identify three conditions—social calibration, apparent consilience of evidence, and social diversity, for knowledge being the best explanation of a consensus.     

FORWARD,TO THE EAST: NAPTHALI HERZ IMBER'S PERCEPTION OF KABBALAH

Naphtali Herz Imber is famous as the author of the Jewish national anthem, “Hatikvah” (“The Hope”). He is also quite well known for his non-conformism, vagabond lifestyle, and excessive drinking. However, his interest in the occult and Kabbalah are much less known. Imber wrote several articles on Jewish mysticism, translated some kabbalistic texts, and published the first journal on Kabbalah—Uriel: A Monthly Magazine Devoted to Cabbalistic Science (of which only one issue appeared). Although much scholarly literature has been devoted to Imber and his famous poem, his interest in the occult and Jewish mysticism has not been investigated. This article will discuss Imber's encounter with late-nineteenth-century esotericism, specifically the doctrines of Laurence and Alice Oliphant and the Theosophical Society. It presents Imber's notions concerning Jewish mysticism and examines the impact that the Theosophical Society and the Oliphants' principles had on his perception of Kabbalah. Finally, it discusses the connection between Imber's Zionism and his interest in Kabbalah and shows that his perception of Jewish mysticism, which was greatly influenced by Western esoteric ideas, was shaped in the framework of fin de siècle Orientalism and Jewish nationalism. Imber's positive evaluation of Jewish mysticism and its nationalistic interpretation anticipates the position of later Zionist scholars of Jewish mysticism, whose vision of Kabbalah and Hasidism largely shaped the way Jewish mysticism is perceived and studied today.     

Speakers' overestimation of their effectiveness

Successful communication depends in part on an ability to anticipate miscommunication. We investigated speakers' ability to gauge their addressees' understanding. Participants in our experiments were asked to say ambiguous sentences while attempting to convey a specific intention to their addressee. When they estimated the addressee's understanding of the intended meaning, they showed a consistent tendency to overestimate their effectiveness. They expected the addressee to understand more often than the addressee actually did. In contrast, overhearers who were informed about the speakers' intention did not systematically overestimate the speakers' effectiveness. Our findings suggest that when speakers monitor their own utterances, they do not act as unbiased observers. Instead, they underestimate the ambiguity of their own utterances and overestimate the extent to which their disambiguating cues make their intention transparent. Such overestimation could be a systematic source of miscommunication in natural conversation, and should be accounted for by any theory of language production.     

Gender differences in the motivational processing of facial beauty

Gender may be involved in the motivational processing of facial beauty. This study applied a behavioral probe, known to activate brain motivational regions, to healthy heterosexual subjects. Matched samples of men and women were administered two tasks: (a) key pressing to change the viewing time of average or beautiful female or male facial images, and (b) rating the attractiveness of these images. Men expended more effort (via the key-press task) to extend the viewing time of the beautiful female faces. Women displayed similarly increased effort for beautiful male and female images, but the magnitude of this effort was substantially lower than that of men for beautiful females. Heterosexual facial attractiveness ratings were comparable in both groups. These findings demonstrate heterosexual specificity of facial motivational targets for men, but not for women. Moreover, heightened drive for the pursuit of heterosexual beauty in the face of regular valuational assessments, displayed by men, suggests a gender-specific incentive sensitization phenomenon.