The role of response-reward correlation in stimulus-response overshadowing

Rats pressed levers for food reward which was delivered, when appropriate, 0·4 s after the response. For one group, the delay interval was filled by a light cue; for the other group, the same number of lights was given but they were not correlated with food delivery. In Experiment I, all lever presses were reinforced and there were no differences in response rate between groups. In Experiments II and III, lever pressing was rewarded according to a VI and VR schedule respectively. Group differences were observed in Experiment II but they disappeared in Experiment III. The results of Experiments I and II show that a reward-related stimulus does not overshadow a lever response unless the stimulus is a better predictor of reward. Differences in salience or competition from sign-tracking behaviors were ruled out as causes of this phenomenon. Experiment III demonstrated, however, that a weak response-reward correlation is not a sufficient condition for the overshadowing effect. A fourth experiment replicated the results of Experiment III using naive animals. The results of these last two experiments are not consistent with an information theory approach unless (a) a response-units concept is adopted or (b) the cue involved in overshadowing is not the pre-food light but the end of a temporal interval, whose salience is enhanced by the light.     

From religious emotions to affects: historical and theoretical reflections on injury to feeling,self and religion

ABSTRACT

Images of angry Muslims have become a common sight in repeated controversies problematising the compatibility of Islam and freedom of speech. To explain such outrage, it is often put forward that Muslims reacted to the disrespect and violation of their ‘religious feelings’. In this paper, we challenge the trope of hurt religious feelings in the explanation of unrest. Referring to the writings of Schleiermacher, James and Taylor, the discussion traces how religion and feeling have become inextricably intertwined, located within the individual self and institutionalised as a dominant interpretation of religion. We introduce affect as a conceptual alternative to such understandings, which allows us to analyse the emphasis on Muslim emotionality as a relationship between Muslim and secular bodies, hence no longer reduced to the interiority of Muslim subjects. We will illustrate the potential of an affect-based approach discussing Muslim feelings’ vital role in the construction of European democracies.