Secondary generalization and categorization in pigeons

In Experiment 1, one group of pigeons learned to classify a set of stimuli into the human language classes cat, flower, car, and chair (categorization); another group learned to classify the same set into arbitrary classes (pseudocategorization). Then, both groups were trained on a new categorization task and their performance compared to that of a control group that had no initial classification training. Hull's (1943) notion of secondary generalization (generalization that is not based on physical similarity but on mediating associations) predicts that categorization experience will facilitate the learning of a new categorization task, whereas pseudocategorization experience will impair it. However, in Experiment 1, performance on the new categorization task was not differently affected by prior experience. In Experiment 2, pigeons initially trained to classify a set of 48 stimuli (original training) were later trained to classify a subset of four of these stimuli using new responses (reassignment training). Then, they were tested on the 44 remaining stimuli. Performance better accorded with original than with reassignment training, indicating that categorization training did not lead to the formation of equivalence classes of stimuli, in which the equivalence relationship is mediated by secondary generalization. The lack of evidence of secondary generalization implies that our pigeons failed to meet Lea's (1984) criterion for conceptual behavior.     

话语参照语境条件下汉语歧义短语的加工

采用移动窗口和眼动记录两种范式 ,以符合“VP +N1+的 +N2”格式的均衡型和述宾型两类汉语歧义短语为背景 ,在两个实验中 ,考察了话语参照语境影响歧义短语句法分析的机制以及时间进程。结果发现 ,在早于解歧区 1的区段上就开始出现话语语境效应。这些发现表明话语参照语境可以通过概念期望机制起作用 ,而并非仅仅通过参照前提机制起作用。此外 ,实验还证明了话语参照语境在句子加工早期的作用。这一结果为句法歧义消解的参照理论和基于制约的模型提供了证据 ,而对宣称最初的句法分析独立于话语语境的花园路径模型 ,提出了质疑     

Conceptual and linguistic representations of kinds and classes

We investigate the hypothesis that our conceptual systems provide two formally distinct ways of representing categories by investigating the manner in which lexical nominals (e.g., tree, picnic table) and phrasal nominals (e.g., black bird, birds that like rice) are interpreted. Four experiments found that lexical nominals may be mapped onto kind representations, whereas phrasal nominals map onto class representations but not kind representations. Experiment 1 found that phrasal nominals, unlike lexical nominals, are mapped onto categories whose members need not be of a single kind. Experiments 2 and 3 found that categories named by lexical nominals enter into both class inclusion and kind hierarchies and thus support both class inclusion (is a) and kind specification (kind of) relations, whereas phrasal nominals map onto class representations which support only class inclusion relations. Experiment 4 showed that the two types of nominals represent hierarchical relations in different ways. Phrasal nominals (e.g., white bear) are mapped onto classes that have criteria of membership in addition to those specified by the class picked out by the head noun of the phrase (e.g., bear). In contrast, lexical nominals (e.g., polar bear) specify one way to meet the criteria specified by the more general kind concept (e.g., bear). Implications for the language-conceptual system interface, representation of hierarchical relations, lexicalization, and theories of conceptual combination are discussed.     

Correspondence in parents' and children's concepts of god: Investigating the role of parental values,religious practices and executive functioning

This study examined the extent to which children's concepts of God correspond with their parents' concepts of God. It also examined how parent-context factors and children's executive functioning relate to parent–child conceptual similarity. Parent–child dyads from varied religious and racial backgrounds participated. Dyads had the greatest conceptual similarity concerning God's mind-dependent functions. Though correspondence between parents and children was lowest concerning God's body-dependent functions, dyads were more similar about those functions when parents engaged in more frequent religious practices with their child and thought God was important. Children's concepts of God were unrelated to religious practices, and parent–child conceptual similarity was unrelated to children's age and executive functioning. Simply put, variation among parents' anthropomorphic concepts of God drove variation in parent–child conceptual similarity. Overall, these findings suggest that embodied concepts of God may be most sensitive to cultural input and that socialization practices provide greater insight into parents' anthropomorphic concepts.     

Strengthening Resilience in a Risky World: It's All About Relationships

SUMMARY

Building on Judith Jordan's earlier work on relational resilience, this paper challenges the commonly held view that resilience is a unique form of individual “toughness” endowed to a lucky few and suggests that resilience can be strengthened in all people through participation in growth-fostering relationships. The author reviews the research describing individual, internal characteristics associated with resilience and explores the relational aspects of these characteristics. A case example illustrates that efforts promoting relational development help people grow through and beyond experiences of hardship and adversity. In addition, the author proposes specific ways resilience can be strengthened through engagement in relationships that enhance one's intellectual development, sense of worth, sense of competence, sense of empowerment, and, most importantly, sense of connection.     

The Map of Relational-Cultural Theory

SUMMARY

Psychological theory-building has long been dominated by White, European-male perspectives, perspectives that fail to account for the multifaceted experiences of diverse and marginalized populations. Feminist theory seeks to explore, encompass, and understand the wide range of human experience, a territory that is viewed as broad and complex and dynamic. Relational-Cultural Theory as it addresses the critical importance of relational exchange related to development and health provides an elaboration of some of the most basic feminist principles. Perhaps not surprisingly, this evolving theoretical model has emerged out of the relational work of five women and continues now within an ever-expanding and diverse network of women. This paper will present several elements of this work, its relevance to the larger work of feminist theory, and some of the major contributions of the founding “Monday Night Group.”     

文化和情境影响亲属词的概念结构

以摩梭人和汉族的高中生为对象,采用自由分类法,考察在满月酒、结婚和吊唁情境的亲属词概念结构,揭示微观文化情境对亲属关系认知的影响以及与宏观文化情境的交互作用。结果发现:(1)在不同情境下,摩梭人和汉族人对亲属词的分类既有相同之处,又存在差异。两个民族都看重"亲属的亲密程度"和"辈分",但摩梭人还区分"照顾者/被照顾者",汉族人还考虑"性别"和"亲属关系的性质";(2)摩梭人对亲属词的分类体现了母系文化的特征,重视舅舅和外甥在亲属关系中的地位和作用;汉族人对亲属词的分类体现了汉文化的特征,重视媳妇和孙辈在亲属关系中的地位和作用。(3)亲属概念具有核心特征与情境依赖特征。文化和情境通过概念特征的激活和分类标准的采择影响对亲属词的分类。     

Interactions between Learning Sets in Monkeys

Relationships between stage of moral judgment and antecedent social experiences are presented for a non-Western sample of young adults. Cross sectional data are presented for two groups of Kenyan students: 52 University of Nairobi students; and 40 fourth form secondary school Ss. Critical variables are (a) family modernization, (b) attending ethnically pluralistic secondary schools, and (c) living independently away from home. The correlations between moral judgment stage and these three variables are controlled for, and compared to, correlations between stage of moral judgment and age, sex, race, and academic ability (as measured by standardized achievement tests or by grades). The evidence demonstrates associations between moral stage and all three critical variables, though in different ways for the two age levels of Ss.     

I. Kant after Virtue 1

Maclntyre's refurbishing of Aristotelian ethics aims to restore both intelligibility and rationality to moral discourse. In After Virtue he concentrates on showing how intelligible action requires that lives be led within institutional and cultural traditions. But he does not offer a developed account of practical reason which could provide grounds for seeking some rather than other intelligible continuations of lives and traditions. Despite Maclntyre's criticisms of Kant's ethics, a Kantian account of practical reasoning may complement his account of intelligibility. An appropriate interpretation of Kantian ethics is outlined, which escapes Maclntyre's criticisms, allows both for the universal character of basic moral principles and for the historical variability of intelligible action, and which makes moral worth or virtue the centre of the moral life. The refurbishing of Aristotelian ethics may be achieved by a Kantian completion.