Associative theories of goal-directed behaviour: a case for animal–human translational models

Associative accounts of goal-directed action, developed in the fields of human ideomotor action and that of animal learning, can capture cognitive belief-desire psychology of human decision-making. Whereas outcome-response accounts can account for the fact that the thought of a goal can call to mind the action that has previously procured this goal, response-outcome accounts capture decision-making processes that start out with the consideration of possible response alternatives followed only in the second instance by evaluation of their consequences. We argue that while the outcome-response mechanism plays a crucial role in response priming effects, the response-outcome mechanism is particularly important for action selection on the basis of current needs and desires. We therefore develop an integrative account that encapsulates these two routes of action selection within the framework of the associative-cybernetic model. This model has the additional benefit of providing mechanisms for the incentive modulation of goal-directed action and for the development of behavioural autonomy, and therefore provides a promising account of the multi-faceted process of animal as well as human instrumental decision-making.

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Explanatory pluralism in cognitive science

This brief commentary has three goals. The first is to argue that "framework debate" in cognitive science is unresolvable. The idea that one theory or framework can singly account for the vast complexity and variety of cognitive processes seems unlikely if not impossible. The second goal is a consequence of this: We should consider how the various theories on offer work together in diverse contexts of investigation. A final goal is to supply a brief review for readers who are compelled by these points to explore existing literature on the topic. Despite this literature, pluralism has garnered very little attention from broader cognitive science. We end by briefly considering what it might mean for theoretical cognitive science.     

Leadership and Organizational Culture: Linking CEO Characteristics to Cultural Values

Purpose  The purpose of this study was to empirically examine organizational culture theorists’ assertions about the linkages between leadership and the cultures that emerge in the organizations they lead. Specific hypotheses were developed and tested regarding relationships between chief executive officers’ (CEO’s) personality traits, and the cultural values that are shared among their organization’s members. Design/Methodology/Approach  Thirty-two CEOs completed measures of the Big-Five personality traits and personal values. A total of 467 employees across the 32 organizations completed a competing values measure of organizational culture. Findings  Results indicate support for several hypothesized relationships between CEO personality and cultural values. Exploratory analyses indicated that several CEO personal values were related to culture values. Implications  Organizations need to seriously consider the “fit” between the current or desired organizational culture and CEO characteristics. Organizations attempting to change fundamental aspects of its functioning may need significant behavioral—or personnel—changes at the top of the organization in order to achieve those changes. Originality/Value  This is the first empirical study to establish a link between specific CEO characteristics and the cultural values of their organizations. This study provides evidence that CEO characteristics are felt throughout the organization by impacting the norms that sanction or discourage member behavior and decision making, and the patterns of behavior and interaction among members.     

Similar Processes Despite Divergent Behavior in Two Commonly Used Measures of Risky Decision Making

Performance on complex decision-making tasks may depend on a multitude of processes. Two such tasks, the Iowa Gambling Task (IGT) and Balloon Analog Risk Task (BART), are of particular interest because they are associated with real world risky behavior, including illegal drug use. We used cognitive models to disentangle underlying processes in both tasks. Whereas behavioral measures from the IGT and BART were uncorrelated, cognitive models revealed two reliable cross-task associations. Results suggest that the tasks similarly measure loss aversion and decision-consistency processes, but not necessarily the same learning process. Additionally, substance-using individuals (and especially stimulant users) performed worse on the IGT than healthy controls did, and this pattern could be explained by reduced decision consistency.     

St. Gregory Palamas on the Divine Simplicity

Plested focuses on the doctrine of divine simplicity according to Gregory Palamas (1296‐1357/9). He is well aware of the long tradition in the West of considering Palamas's distinction between the divine essence and the energies to do harm to the reality of divine simplicity—even if many recent books on divine simplicity ignore Palamas. Plested thinks that this is in part due to the selectivity of Western readings of Palamas's corpus. Although for Palamas the divine essence is truly (not merely conceptually) distinct from what Plested terms the divine “actualizations,” Palamas insists repeatedly that his point does not undermine absolute divine simplicity. In fact, as Plested shows, Palamas considers that the real distinction between essence and energies not only supports, but indeed flows from, the doctrine of divine simplicity properly understood. Plested admits that recent Orthodox interpreters of Palamas, such as John Meyendorff and Vladimir Lossky, tend to give little attention to divine simplicity except by way of contrast with Western accounts of the doctrine. But Plested argues that Palamas's doctrine of divine simplicity is better interpreted as in accord with the fundamental intuitions of his Latin contemporaries, even if expressed in a different metaphysical framework. Examining certain lesser‐known works of Palamas, Plested identifies a set of important interpretative keys for understanding Palamas's account of divine simplicity, including the normative role of the principles of the Sixth Ecumenical Council (680‐1) and the necessity of appreciating the historical contexts in which he wrote specific works.