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The authors evaluate a mapping of Rescorla and Wagner's (1972) behavioral model of classical conditioning onto the cerebellar substrates for motor reflex learning and illustrate how the limitations of the Rescorla-Wagner model are just as useful as its successes for guiding the development of new psychobiological theories of learning. They postulate that the inhibitory pathway that returns conditioned response information from the cerebellar interpositus nucleus back to the inferior olive is the neural basis for the error correction learning proposed by Rescorla and Wagner (Gluck, Myers, & Thompson, 1994; Thompson, 1986). The authors' cerebellar model expects that behavioral processes described by the Rescorla-Wagner model will be localized within the cerebellum and related brain stem structures, whereas behavioral processes beyond the scope of the Rescorla-Wagner model will depend on extracerebellar structures such as the hippocampus and related cortical regions. Simulations presented here support both implications. Several novel implications of the authors' cerebellar error-correcting model are described including a recent empirical study by Kim, Krupa, and Thompson (1998), who verified that suppressing the putative error correction pathway should interfere with the Kamin (1969) blocking effect, a behavioral manifestation of error correction learning. The authors also discuss the model's implications for understanding the limits of cerebellar contributions to associative learning and how this informs our understanding of hippocampal function in conditioning. This leads to a more integrative view of the neural substrates of conditioning in which the authors' real-time circuit-level model of the cerebellum can be viewed as a generalization of the long-term memory module of Gluck and Myers' (1993) trial-level theory of cerebellar-hippocampal interaction in motor conditioning.  相似文献   
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This study examined the relationships and interactions between legalism, scrupulosity, family perfectionism, guilt, and shame among 421 Latter-Day Saints (LDS or Mormons). The results showed that scrupulosity fully mediated the links between legalism and guilt, as well as legalism and shame. A moderated-mediation effect was found, in which family discrepancy (maladaptive perfectionism) intensified the scrupulosity–shame association in the mediation model of legalism and shame by scrupulosity. Family discrepancy was not a significant moderator for the mediation model of legalism and guilt by scrupulosity. Additional results are provided and implications of these findings are outlined.  相似文献   
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Research has shown that adults can engage in cognitive offloading, whereby internal processes are offloaded onto the environment to help task performance. Here, we investigate an application of this approach with children, in particular children with poor working memory. Participants were required to remember and recall sequences of colors by placing colored blocks in the correct serial order. In one condition the blocks were arranged to facilitate cognitive offloading (i.e., grouped by color), whereas in the other condition they were arranged randomly. Across two experiments (total N = 166) the ordered condition improved task performance for children with low working memory ability. In addition, participants in Experiment 2 rated the difficulty of the two arrangements and performed a further condition in which they were given an opportunity to freely arrange the blocks before completing the task. Despite performing better in the ordered condition, children with low working memory ability did not rate the ordered arrangement as easier, nor did they choose an ordered arrangement when given the opportunity to do so. This research shows that cognitive offloading can also be a useful process in populations other than typical adults, and the implications of this work for supporting children with poor working memory are discussed.  相似文献   
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Kant's moral philosophy is grounded on the dignity of humanity as its sole fundamental value, and involves the claim that human beings are to be regarded as the ultimate end of nature. It might be thought that a theory of this kind would be incapable of grounding any conception of our relation to other living things or to the natural world which would value nonhuman creatures or respect humanity's natural environment. This paper criticizes Kant's argumentative strategy for dealing with our duties in regard to animals, but defends both his theory and most of his conclusions on these topics.  相似文献   
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