Spatializing Emotion: No Evidence for a Domain‐General Magnitude System

People implicitly associate different emotions with different locations in left‐right space. Which aspects of emotion do they spatialize, and why? Across many studies people spatialize emotional valence, mapping positive emotions onto their dominant side of space and negative emotions onto their non‐dominant side, consistent with theories of metaphorical mental representation. Yet other results suggest a conflicting mapping of emotional intensity (a.k.a., emotional magnitude), according to which people associate more intense emotions with the right and less intense emotions with the left — regardless of their valence; this pattern has been interpreted as support for a domain‐general system for representing magnitudes. To resolve the apparent contradiction between these mappings, we first tested whether people implicitly map either valence or intensity onto left‐right space, depending on which dimension of emotion they attend to (Experiments 1a, b). When asked to judge emotional valence, participants showed the predicted valence mapping. However, when asked to judge emotional intensity, participants showed no systematic intensity mapping. We then tested an alternative explanation of findings previously interpreted as evidence for an intensity mapping (Experiments 2a, b). These results suggest that previous findings may reflect a left‐right mapping of spatial magnitude (i.e., the size of a salient feature of the stimuli) rather than emotion. People implicitly spatialize emotional valence, but, at present, there is no clear evidence for an implicit lateral mapping of emotional intensity. These findings support metaphor theory and challenge the proposal that mental magnitudes are represented by a domain‐general metric that extends to the domain of emotion.     

Rortian Realism

This paper motivates and defends “Rortian realism,” a position that is Rortian in respect of its underlying philosophical theses but non‐Rortian in terms of the lessons it draws from these for cultural politics. The philosophical theses amount to what the paper calls Rorty's “anti‐representationalism” (AR), arguing that AR is robust to critique as being anti‐realist, relativist, or sceptical, invoking Rorty's historicism/ethnocentrism as part of the defence. The latter, however, creates problems for Rorty in so far as his reformative views on the nature of philosophical and academic activity are meant to be foisted on an academy that ex hypothesi holds views different from these. The paper suggests we can motivate a different conception of the consequences of AR more amenable to the academy: Rortian realism, a view that makes greater concessions to realism and a kind of scientific naturalism than Rorty would like, but that for those very reasons is more likely to allow AR to prevail.     

Impetus for a robust science of behavior: A review of Nevin's Behavioral Momentum: A scientific metaphor

Nevin provides a scientific role model, illustrating momentum in his own research and providing impetus through his effects on the scientific behavior of his students and his colleagues. I discuss his book in the context of a review of the history of the concept of extinction, I cite his introduction of signal‐detection analysis into behavior analysis as a contribution not covered in this book, I briefly consider applications, such as the potential extension to fluency procedures in education, and I critique his concept of momentum, relating it to other metaphors for maintained behavior such as the dynamics of sensory systems and robustness in biological accounts of the stability of phenotypes.     

时空干扰效应：基于贝叶斯模型的解释

时空干扰效应是指时间知觉受空间信息干扰或空间知觉受时间信息干扰而出现错觉的现象。部分研究认为时空干扰是不对称的,空间对时间的干扰总是更大;还有研究认为时间和空间相互干扰的强度受实验因素影响,一般来说,空间对时间的干扰更大,但时间也能对空间产生同等程度甚至更大的干扰。在回顾隐喻理论和量值理论的主要观点之后,重点分析贝叶斯模型对时空干扰效应的解释,最后提出未来研究应关注的三个问题,即拓展贝叶斯模型对时空干扰效应的解释范围,探明基于贝叶斯推断的时空干扰神经机制和探索时空干扰的调控方法。     

Evaluating children's use of symbol in some recent research

This paper explores a number of examples of what appeared to be recurring symbolic expressions of spirituality found in my recent research into the spiritual experiences of children in Victorian State primary schools. These expressions appeared in drawings and in conversation. In this paper I use hermeneutic phenomenology and a multidisciplinary approach to the literature, to explore the nature of symbol, in particular, the symbols of island, snake and mountain. I examine the children's use of these symbols, with their multiple meanings and function, to gain a greater understanding of their individual and collective spirituality and well‐being. This study can have applications in religious education. Through their symbolic expressions children may be enabled to explore meaning in their lives, and advance in their spiritual development. Moreover, examination by children of their own symbols may provide a bridge to understanding and exploring core ideas of religious faith, which are mainly expressed in metaphoric language. Exploring symbols can provide a way for children to exercise the imagination, grounded in bodily experience, to achieve open and enriching spiritual outcomes.     

Noah’s Ark: technical and theoretical implications concerning the use of metaphor in the treatment of trauma1

In this paper, using my clinical work with a 3-year-old boy who lost his hearing when he was between 9 and 12 months old, and whose disability was only discovered when he was 22 months old, I will explore two issues of paramount technical importance when working with trauma. Firstly, it is crucial to create a boundary around the traumatic event, so that life before, during and after the trauma can be circumscribed and the traumatic event explored and hopefully understood and integrated. Secondly, it is of paramount importance to establish the level of developmental organization at the time of the trauma, especially in relation to the capacity to integrate bodily affects into mind. I will show how trauma and its vicissitudes are directly dependent on the person’s capacity to resolve the splitting that trauma creates in the mind, and also the key role played by the use of metaphors in the process whereby trauma becomes thinkable and can therefore be integrated into the self.     

权力概念垂直空间隐喻表征激活的条件

本研究通过三个实验考察权力概念垂直空间隐喻表征激活的条件。实验1发现,在权力判断任务中,具有直接权力关系的相关词对和间接权力关系的无关词对都可以激活隐喻表征。实验2使用相关判断任务,只有相关词对激活了隐喻表征。这说明对词汇进行语义加工并理解权力关系是激活隐喻表征的重要条件。实验3引入水平方向干扰,并将被试的注意转移到干扰信息上,结果仍然出现了隐喻一致性效应,表明垂直空间线索不是隐喻表征激活的必要条件。     

《癌症病房》与疾病的隐喻

俄罗斯作家索尔仁尼琴的《癌症病房》在出版的过程中经历曲折，主要的焦点就是作者是否用“癌症”作为斯大林主义的象征。作品本身的内容、俄罗斯作家协会在1967年会议上对该作品的解读、苏珊·桑塔格对疾病、特别是癌症的隐喻的定义、以及西方国家争相出版这部小说的历史事实都说明了《癌症病房》是一部典型的用疾病来影射社会邪恶的作品。     

SCIENCE AND VALUES: MY DEBT TO ERNAN McMULLIN

Abstract Ernan McMullin's 1982 presidential address to the Philosophy of Science Association dealt with the issue of science and values, arguing that although scientists are rightfully wary of the infiltration of cultural and social values, their work is guided by “epistemic values,” such as the drive for consistency and predictive fertility. McMullin argued that it is the pursuit of these epistemic values that drives nonepistemic values (like religious yearnings) from science. Using the case study of the fate of the nonepistemic value of progress in the history of evolutionary theorizing, I show that, vital though McMullin's thinking was for my own scholarship, in fact the study shows that the connections between epistemic and nonepistemic values in science are more complex than either of us supposed.