Dogs recall their owner's face upon hearing the owner's voice

We tested whether dogs have a cross-modal representation of human individuals. We presented domestic dogs with a photo of either the owner's or a stranger's face on the LCD monitor after playing back a voice of one of those persons. A voice and a face matched in half of the trials (Congruent condition) and mismatched in the other half (Incongruent condition). If our subjects activate visual images of the voice, their expectation would be contradicted in Incongruent condition. It would result in the subjects’ longer looking times in Incongruent condition than in Congruent condition. Our subject dogs looked longer at the visual stimulus in Incongruent condition than in Congruent condition. This suggests that dogs actively generate their internal representation of the owner's face when they hear the owner calling them. This is the first demonstration that nonhuman animals do not merely associate auditory and visual stimuli but also actively generate a visual image from auditory information. Furthermore, our subject also looked at the visual stimulus longer in Incongruent condition in which the owner's face followed an unfamiliar person's voice than in Congruent condition in which the owner's face followed the owner's voice. Generating a particular visual image in response to an unfamiliar voice should be difficult, and any expected images from the voice ought to be more obscure or less well defined than that of the owners. However, our subjects looked longer at the owner's face in Incongruent condition than in Congruent condition. This may indicate that dogs may have predicted that it should not be the owner when they heard the unfamiliar person's voice.     

循证理念在当代传染病防控领域的应用

循证医学引发医学领域的创新和革命,其理念应用于公共卫生领域形成了循证公共卫生。21世纪多种新发和复发传染病的全球性暴发为循证理念的应用带来挑战。高风险的研究环境、复杂的干预手段、证据稀缺、研究设计困难,以及在高度不确定和紧迫时间下建立程序和生成建议的需求,使循证方法学必须通过拓展和调适以解决传染病问题。六步骤快速风险评估机制、AGREE Ⅱ指南评估工具、全球传染病循证资源数据库,成为满足传染病防治的特殊要求而创新的循证实践工具。

     

晚清民国癌症概念的翻译及流变

1805年以降,一大批西医概念“旅行”至我国,其中不乏全新概念,如cancer概念。中医自古便有“癰”“疽”“癰疽”等概念,它们以译词的形式参与到西医“癌症”知识最初在我国的传播,致使20世纪初,cancer概念同carbuncle概念的混淆。国人对“癌症”概念的容受随“癌”一名之确立发生于20世纪30年代前后,对其认知也随相关知识系统性传入、孙中山先生因癌病逝消息的蔓延及“癌”字隐喻用法的形成而愈发清晰。“癌”字最终的采纳则同时受日语新词大量导入及制度化因素的影响。通过考察西医“癌症”概念在我国的翻译及流变,得以管窥西医入华史一角。

     

具身视角下道德概念净脏隐喻的特征、影响因素与未来展望

摘 要 基于概念隐喻理论与具身认知理论,身体净脏与道德概念存在隐喻联结;道德概念净脏隐喻具有心理现实性,并对道德判断产生一致性和补偿性效应;道德概念净脏隐喻的中介因素有厌恶情绪和道德自我意象,调节因素有身体敏感性和道德敏感性;未来研究应在道德概念净脏隐喻的神经机制、情境性、指向性、干预机制、文化差异等方面进行丰富和完善。     

Two arguments against lying

Kant and Sidgwick are at opposite extremes on whether we may tell paternalistic lies. I trace the extremism to their views about ethical concepts. Sidgwick thinks fundamental ethical concepts must be precise. Common Sense morality says we may tell paternalistic lies to children but not to sane adults. Because the distinction between a child and an adult is imprecise, Sidgwick thinks this principle cannot be fundamental, and must be based on the (precise) principle of utility, which often mandates paternalistic lies to adults. Kant thinks that ethical concepts are ideals of reason, which do not fit the world precisely because the world is imperfect. We lie to children and the insane because they are irrational, but no one is perfectly rational. We must treat all persons with the respect due to rational agents, so the pressure of the theory is toward not lying to anyone. Decisions about where to draw the line must be made pragmatically and to some extent arbitrary. But fear of this is not a good reason to abandon ethical ideals for utilitarianism.     

道德概念垂直空间隐喻理解中的映射:双向性及不平衡性

通过4个实验考察道德概念垂直空间隐喻理解中的映射机制和特征。实验1采用空间Stroop范式,发现被试判断完道德词后,对判断随后呈现在屏幕上方或下方字母的反应时的差异不显著,没有发现词汇类型对空间位置的影响。实验2采用有意识迫选法,要求被试出声读出屏幕中央的道德词后,对屏幕上方或下方的希腊语非词进行二择一迫选,发现被试读出道德词后倾向于选择屏幕上方的非词,读出不道德词后倾向于选择屏幕下方的非词。实验3仍采用Stroop范式,发现被试做出空间"上"的判断后,对随后道德词的词义判断反应时显著快于不道德词,做出空间"下"的判断后,对不道德词的反应时显著快于道德词。实验4探讨空间位置是否会对判断人物的道德性产生影响,结果发现被试倾向于认为屏幕上方的人物是道德的,而屏幕下方的人物是不道德的。4个实验的结果表明,在道德概念垂直空间隐喻的理解中,映射的方式是灵活的、双向的,既可以由始源域向目标域映射,也可以由目标域向始源域映射,但两个方向上的映射力量是不平衡的。     

二语情绪概念理解中的空间隐喻

采用空间启动范式考察二语情绪概念理解中是否激活空间信息, 即是否存在空间隐喻。实验1探讨单通道二语情绪概念理解中的空间隐喻, 实验2则探讨跨通道二语情绪概念理解中的空间隐喻。实验1中让32名母语为汉语的汉-英双语者先看一个英文情绪词, 接着进行视觉空间位置判断, 最后再让被试判断之前呈现的情绪词是积极词还是消极词。实验2中40名母语为汉语的汉-英双语者完成跟实验1类似的任务, 不同之处为英文情绪词以听觉形式呈现。两个实验的结果表明, 跨语言和跨通道的情绪词的空间隐喻受到空间位置方向的影响。垂直位置方向上, 二语情绪词在单通道和跨通道中都表现出了空间隐喻; 水平位置方向上, 二语情绪词没有表现出空间隐喻。该结果说明了情绪概念的空间隐喻会受到个体经验的影响, 进一步支持了知觉符号理论。     

Spontaneous number discrimination of multi-format auditory stimuli in cotton-top tamarins (Saguinus oedipus)

Studies using operant training have demonstrated that laboratory animals can discriminate the number of objects or events based on either auditory or visual stimuli, as well as the integration of both auditory and visual modalities. To date, studies of spontaneous number discrimination in untrained animals have been restricted to the visual modality, leaving open the question of whether such capacities generalize to other modalities such as audition. To explore the capacity to spontaneously discriminate number based on auditory stimuli, and to assess the abstractness of the representation underlying this capacity, a habituation-discrimination procedure involving speech and pure tones was used with a colony of cotton-top tamarins. In the habituation phase, we presented subjects with either two- or three-speech syllable sequences that varied with respect to overall duration, inter-syllable duration, and pitch. In the test phase, we presented subjects with a counterbalanced order of either two- or three-tone sequences that also varied with respect to overall duration, inter-syllable duration, and pitch. The proportion of looking responses to test stimuli differing in number was significantly greater than to test stimuli consisting of the same number. Combined with earlier work, these results show that at least one non-human primate species can spontaneously discriminate number in both the visual and auditory domain, indicating that this capacity is not tied to a particular modality, and within a modality, can accommodate differences in format.     

Do phenomenal concepts misrepresent?

Many contemporary physicalists concede to dualists that conscious subjects have distinctive “phenomenal concepts” of the phenomenal qualities of their experiences. Indeed, they contend that idiosyncratic characteristics of these concepts facilitate responses to influential anti-physicalist arguments. Like some some other critics of this approach, James Tartaglia (2013 Tartaglia, J. (2013). Conceptualizing physical consciousness. Philosophical Psychology, 26(6), 817–838.[Taylor &; Francis Online], [Web of Science ®] , [Google Scholar]) maintains that phenomenal concepts express contents that conflict with physicalism, but as a physicalist, the moral he distinctively draws from this is that phenomenal concepts misrepresent. He contends further that the contemporary physicalists’ account cannot accommodate this feature, and that in consequence, physicalists should abandon phenomenal concepts and return to the identity theory championed by Place and Smart in the 1950s. I respond to Tartaglia by identifying lacunae in his interpretation of contemporary physicalism and arguing that phenomenal concepts as conceived by the contemporary physicalists do not express contents that support either dualist or physicalist metaphysics: they are “metaphysically neutral.”