A comparison of the effects of partial reinforcement schedules using a within-subject serial autoshaping procedure

Three experiments, each using a single group of pigeons, are reported. In Experiment 1 subjects were initially trained with two stimuli, one of which was always followed by food, the other being reinforced according to a 50% partial reinforcement schedule. Subsequently a serial procedure was adopted in which an additional stimulus, C, was consistently followed by the partially reinforced CS. A second additional stimulus, A, was followed on half of its occurrences by the continuously reinforced CS, its remaining presentations being followed by nothing. The rate of autoshaped keypecking was substantially greater during A than during C. In the remaining experiments subjects received first-order conditioning with a single stimulus that was either partially (Experiment 2) or continuously (Experiment 3) reinforced. The stimuli A and C were then again introduced for serial autoshaping. Stimulus A was occasionally paired with the CS and occasionally followed by nothing, whereas stimulus C was always followed by the CS. As in Experiment 1, the rate of responding during A was greater than during C. It is proposed that one influence on the rate of autoshaped keypecking during a CS is the accuracy with which the immediate consequences of that CS are predicted.     

Systematicity and the Continuity Thesis

Synthese - Hoyningen-Huene (Systematicity: the nature of science, Oxford University Press, Oxford, 2013) develops an account of what science is, distinguishing it from common sense. According to...     

TWO STRAINS IN BUDDHIST CAUSALITY

This essay will focus on the Buddhist metaphysics of experience which is generally glossed over due to the excessive concern for the ultimate goal in Buddhism, nirvīna , and in consequence of which the emphasis has been on the practice of; meditative discipline in aspiration for that goal. Yet neither nirvana nor meditative discipline can be understood properly without examining the full dimension of our ordinary experience. Such an examination should reveal to us the unique ways in which the Buddhist refers to the bounded and unbounded conditions of existence. All this is novel insofar as metaphysics goes and indeed it would have to be a unique form of metaphysics in order to accommodate the dual aspect of existence. The key to this metaphysics lodges in the Buddhist concept of experiential process,¹ technically known as pratītyasamutpāda which is variously translated as relational origination, interrelational origination or dependent origination. It refers to the Buddhist concept of causality but, as we shall see, it is a unique concept with more than the usual Western connotation.