A robot’s sense-making of fallacies and rhetorical tropes. Creating ontologies of what humans try to say

In the design of user-friendly robots, human communication should be understood by the system beyond mere logics and literal meaning. Robot communication-design has long ignored the importance of communication and politeness rules that are ‘forgiving’ and ‘suspending disbelief’ and cannot handle the basically metaphorical way humans design their utterances. Through analysis of the psychological causes of illogical and non-literal statements, signal detection, fundamental attribution errors, and anthropomorphism, we developed a fail-safe protocol for fallacies and tropes that makes use of Frege’s distinction between reference and sense, Beth’s tableau analytics, Grice’s maxim of quality, and epistemic considerations to have the robot politely make sense of a user’s sometimes unintelligible demands.     

Making Group Brainstorming More Effective: Recommendations From an Associative Memory Perspective

Much literature on group brainstorming has found it to be less effective than individual brainstorming. However, a cognitive perspective suggests that group brainstorming could be an effective technique for generating creative ideas. Computer simulations of an associative memory model of idea generation in groups suggest that groups have the potential to generate ideas that individuals brainstorming alone are less likely to generate. Exchanging ideas by means of writing or computers, alternating solitary and group brainstorming, and using heterogeneous groups appear to be useful approaches for enhancing group brainstorming.     

Increased conspiracy beliefs among ethnic and Muslim minorities

In the present study, we tested whether Muslim minority members are more susceptible to conspiracy theories than majority members in the Netherlands. We examined conspiracy theories that are relevant (portraying the Muslim community as victim or Jewish people as perpetrators) and irrelevant for participants' Muslim identity (about the 2007 financial crisis, and other theories such as that the moon landings were fake). Results revealed that Muslims believed both identity‐relevant and irrelevant conspiracy theories more strongly than non‐Muslims. These differences could not be attributed to the contents of Muslim faith: Ethnic minority status exerted similar effects independent of Muslim identity. Instead, evidence suggested that feelings of both personal and group‐based deprivation independently contribute to belief in conspiracy theories. We conclude that feelings of deprivation lead marginalized minority members to perceive the social and political system as rigged, stimulating belief in both identity‐relevant and irrelevant conspiracy theories.     

How religiosity shapes health perceptions and behaviors of Latina immigrants: is it an enabling or prohibitive factor?

The study examines how religiosity shapes the health perceptions and health-related behaviors of 50 Latina immigrants from El Salvador, Guatemala, Mexico and Bolivia. Between May and August 2011, focus groups were conducted with participants representing each country of origin. Qualitative content analysis was the analytic strategy adopted in the study. The meta-theme, Religiosity Contributes to Positive Perceptions of Health and Health-Promoting Behaviors, is associated with six emerging themes: (1) Religiosity promotes a sense of personal responsibility for one’s health; (2) Religiosity promotes a holistic view of health; (3) Religiosity promotes the view that health is a priority; (4) Religiosity promotes the view that health enables one to perform necessary tasks; (5) Religiosity promotes health-seeking behavior; and (6) Religiosity provides intrinsic health benefits. Findings do not follow the clear-cut dichotomy of the health locus of control model and challenge simplified notions that Latinas hold a purely external health locus of control toward their health and health care. Latinas rely on both God and themselves in managing their health and engaging in health-promoting actions, which are prompted in large part by their religiosity. Implications for culturally appropriate health communication and interventions are discussed.