THE GOLEM LEGEND AND THE ENIGMA OF FACEBOOK

We are easily misguided as to the true nature of Facebook, and tend to treat it simply as a powerful technological instrument in the service of human intentions. We can, however, gain a better picture of it through recourse to the Jewish tradition of the golem, an image of human beings, created by them in a re-enactment of their own creation by God. It turns into a magic servant in modernity with an inherent dynamic running between its human and its subhuman characteristics. This dynamic is the main cause behind its becoming uncontrollable. In like manner, what is subhuman in Facebook serves its masters and functions under their total control, but also empowers Facebook's increasingly human operation, an algorithm-based capability which raises growing doubts about what counts as human. Facebook implies the crisis of humanity which coincides with the “death of God,” that is, the obsolescence of the idea of a divine creator.     

How much self-presentation behavior do applicants from the United Arab Emirates exhibit?

Applicants from different cultures vary in their self-presentation behavior during job interviews. This study investigates self-presentation behavior in the United Arab Emirates (UAE), the second largest economy in the Arab world. Specifically, it examines self-presentation behavior of applicants from the UAE and compares it to the behavior of American, European, and Chinese applicants from previous studies. The randomized response technique was used to gather self-presentation prevalence data of 111 UAE applicants regarding self-presentation behavior in their last job interview. Prevalence rates were lower than those from the United States and from China but higher than those from Iceland and from Switzerland. Results indicate that though UAE culture values modesty, UAE applicants still engage in distinct self-presentation behavior.     

How Do I Love Thee? Let Me Consider My Options Cognition,Verbal Strategies,and the Escalation of Intimacy

Previous research has revealed that individuals have expectations for the development of romance based on personal experience and cultural images. A series of research questions and hypotheses was generated and a sequence of hierarchical log-linear analysis models axis developed to test (a) the effect of gender and knowledge of relational stage and relationship type on prediction of next-occurring actions in the development of a romance, (b) the use of compliance-gaining strategies intended to advance a relationship to the next stage, and (c) justification of secondary goals in which participants reported why they chose the strategies they did as opposed to other alternatives. The data revealed effects for relational stage progression on prediction of ensuing actions. Ingratiation, explanation, and direct requests were popular strategies for developing intimacy. Gender differences in terms of secondary goals were reported. Results are discussed in terms of relational memory structures for the development of intimacy.     

Epistemic constraints on practical normativity

What is the relation between what we ought to do, on the one hand, and our epistemic access to the ought-giving facts, on the other? In assessing this, it is common to distinguish ‘objective’ from ‘subjective’ oughts. Very roughly, on the objectivist conception what an agent ought to do is determined by ought-giving facts in such a way that does not depend on the agent’s beliefs about, or epistemic access to, those facts; whereas on the subjectivist conception, what an agent ought to do depends on his beliefs. This paper defends the need for, and explicates, a third category of ‘ought’: ‘warranted oughts’. Section 1 introduces the distinction between objective and subjective ‘oughts’. Sections 2–3 draw attention to some serious problems with each. Section 4 examines, though rejects, a recent attempt to replace subjective ‘oughts’ with objective ‘wide-scope oughts’ operating on belief-action combinations. Section 5 explicates the notion of a warranted ‘ought’ and defends the account against some possible objections. The resulting a picture is one in which an adequate analysis of practical normativity requires both objective and warranted ‘oughts’. Section 6 concludes by responding to a worry about countenancing both.

     

Contextual conditional discriminations

Three experiments used a discriminated operant procedure to study conditional discrimination learning in rats. The first experiment showed that rats were capable of learning a biconditional discrimination in which two contexts served as conditional cues signalling the reinforcement contingencies associated with two discriminative stimuli. The discrimination was learned equally well when one discriminative stimulus signalled food, the other its absence, and when one stimulus signalled food, the other extinction plus mild footshock.

In Experiment 2 it was shown that prior training on such a conditional discrimination enhanced the subsequent context specificity of simple conditioning relative to control groups of animals for whom the prior training had not been conditional. Experiment 3 showed that a reversal of the significance of one pair of discriminative stimuli produced no spontaneous reversal in performance to a second, target, pair.

The pattern of results is best accounted for by an analysis of contextual conditional discrimination learning in terms of stimulus configurations and offers no support for the notion that rats may learn a general conditional rule or set.