Conceptual clusters in figurative language production

Although most prior research on figurative language examines comprehension, several recent studies on the production of such language have proved to be informative. One of the most noticeable traits of figurative language production is that it is produced at a somewhat random rate with occasional bursts of highly figurative speech (e.g., Corts & Pollio, 1999). The present article seeks to extend these findings by observing production during speech that involves a very high base rate of figurative language, making statistically defined bursts difficult to detect. In an analysis of three Baptist sermons, burst-like clusters of figurative language were identified. Further study indicated that these clusters largely involve a central root metaphor that represents the topic under consideration. An interaction of the coherence, along with a conceptual understanding of a topic and the relative importance of the topic to the purpose of the speech, is offered as the most likely explanation for the clustering of figurative language in natural speech.     

Novel metaphors appear anomalous at least momentarily: evidence from N400

This study addresses a central question in perception of novel figurative language: whether it is interpreted intelligently and figuratively immediately, or only after a literal interpretation fails. Eighty sentence frames that could plausibly end with a literal, truly anomalous, or figurative word were created. After validation for meaningfulness and figurativeness, the 240 sentences were presented to 11 subjects for event related potential (ERP) recording. ERP's first 200 ms is believed to reflect the structuring of the input; the prominence of a dip at around 400 ms (N400) is said to relate inversely to how expected a word is. Results showed no difference between anomalous and metaphoric ERPs in the early window, metaphoric and literal ERPs converging 300-500 ms after the ending, and significant N400s only for anomalous endings. A follow-up study showed that the metaphoric endings were less frequent (in standardized word norms) than were the anomalous and literal endings and that there were significant differences in cloze probabilities (determined from 24 new subjects) among the three ending types: literal > metaphoric > anomalous. It is possible that the low frequency of the metaphoric element and lower cloze probability of the anomalous one contributed to the processes reflected in the early window, while the incongruity and near-zero cloze probability of the anomalous endings produced an N400 effect in them alone. The structure or parse derived for metaphor during the early window appears to yield a preliminary interpretation suggesting anomaly, while semantic analysis reflected in the later window renders a plausible figurative interpretation.     

Philosophy in Mediis Rebus

Philosophy should begin in the middle of things. I distinguish two ways in which I think that philosophy should begin in the middle of things, and then I describe the two dominant approaches to analytic philosophy today: scientific pragmatism and conceptual analysis (or, more broadly, "a priorism"). After giving reasons for dissatisfaction with both of these dominant approaches, I set out my own view – Practical Realism – and argue for the merits of its methodological and metaphysical components.     

内隐记忆特点的新探索

从1911年Claparede发现遗忘症病人有回避条件反射记忆到Graf和Schacter于1985正式提出内隐记忆这一概念,再到内隐记忆成为认知心理学的研究焦点,研究者对内隐记忆的定义、研究方法等都进行了逐渐深入的探讨。在此基础上,内隐记忆的相关特点也日益明晰,概念性内隐记忆、知觉性内隐记忆、自动加工记忆等各亚类均具有提取自动化、年龄独立性等共同特征,但在编码、脑机制诸方面存在差异。     

Language-relative construal of individuation constrained by universal ontology: revisiting language universals and linguistic relativity

Objects and substances bear fundamentally different ontologies. In this article, we examine the relations between language, the ontological distinction with respect to individuation, and the world. Specifically, in cross‐linguistic developmental studies that follow Imai and Gentner (1997) , we examine the question of whether language influences our thought in different forms, like (1) whether the language‐specific construal of entities found in a word extension context ( Imai & Gentner, 1997 ) is also found in a nonlinguistic classification context; (2) whether the presence of labels per se, independent of the count‐mass syntax, fosters ontology‐based classification; (3) in what way, if at all, the count‐mass syntax that accompanies a label changes English speakers' default construal of a given entity? On the basis of the results, we argue that the ontological distinction concerning individuation is universally shared and functions as a constraint on early learning of words. At the same time, language influences one's construal of entities cross‐lingistically and developmentally, and causes a temporary change of construal within a single language. We provide a detailed discussion of how each of these three ways language may affect the construal of entities, and discuss how our universally possessed knowledge interacts with language both within a single language and in cross‐linguistic context.     

基于统计的汉语隐喻生成模型及其系统实现

隐喻是一种在语篇中普遍存在的语言现象.用计算机模拟隐喻这一带有创造性的人类语言,对隐喻计算化乃至自然语言处理的研究都具有十分重要的意义.本文介绍了一个汉语隐喻自动生成系统.在对大规模语料库进行统计研究的基础上,建立基于向量空间的模型,进行了词义相似度和词义相关度的计算,并构建了支持三种输入模式的隐喻句生成系统.实验结果表明,该系统初步实现了生成汉语隐喻句的目的,并具有一定的自学习功能.     

Which Is in Front of Chinese People,Past or Future? The Effect of Language and Culture on Temporal Gestures and Spatial Conceptions of Time

The temporal‐focus hypothesis claims that whether people conceptualize the past or the future as in front of them depends on their cultural attitudes toward time; such conceptualizations can be independent from the space–time metaphors expressed through language. In this paper, we study how Chinese people conceptualize time on the sagittal axis to find out the respective influences of language and culture on mental space–time mappings. An examination of Mandarin speakers' co‐speech gestures shows that some Chinese spontaneously perform past‐in‐front/future‐at‐back (besides future‐in‐front/past‐at‐back) gestures, especially when gestures are accompanying past‐in‐front/future‐at‐back space–time metaphors (Exp. 1). Using a temporal performance task, the study confirms that Chinese can conceptualize the future as behind and the past as in front of them, and that such space–time mappings are affected by the different expressions of Mandarin space–time metaphors (Exp. 2). Additionally, a survey on cultural attitudes toward time shows that Chinese tend to focus slightly more on the future than on the past (Exp. 3). Within the Chinese sample, we did not find evidence for the effect of participants' cultural temporal attitudes on space–time mappings, but a cross‐cultural comparison of space–time mappings between Chinese, Moroccans, and Spaniards provides strong support for the temporal‐focus hypothesis. Furthermore, the results of Exp. 2 are replicated even after controlling for factors such as cultural temporal attitudes and age (Exp. 3), which implies that linguistic sagittal temporal metaphors can indeed influence Mandarin speakers' space–time mappings. The findings not only contribute to a better understanding of Chinese people's sagittal temporal orientation, but also have additional implications for theories on the mental space–time mappings and the relationship between language and thought.     

Drawing on creative reflective practices in counselling research: an example of using mental imagery to shed light on the research process

The disciplines of counselling and psychotherapy have generated a range of innovative qualitative research methods. There is the potential for further developments, particularly in relation to methods that reveal how the researcher is implicated in the research. Practitioner-researchers could help to identify potential new methods through a willingness to engage in creative applications of clinical expertise and knowledge to their research projects. This article presents an example of applying a creative reflective method to the research process and discusses its potential for delivering insights into how the researcher is shaping the research and its findings. This particular mental imagery technique is considered in the light of conceptual metaphor theory and the possibility that representing the research project as a mental image can reveal how the researcher is cognitively structuring the research process.     

ALL THE (MANY,MANY) THINGS WE KNOW: EXTENDED KNOWLEDGE*

In this paper we explore the potential bearing of the extended mind thesis—the thesis that the mind extends into the world—on epistemology. We do three things. First, we argue that the combination of the extended mind thesis and reliabilism about knowledge entails that ordinary subjects can easily come to enjoy various forms of restricted omniscience. Second, we discuss the conceptual foundations of the extended mind and knowledge debate. We suggest that the theses of extended mind and extended knowledge lead to a bifurcation with respect to the concepts of belief and knowledge. We suggest that this conceptual bifurcation supports a form of pluralism about these concepts. Third, we discuss whether something similar can be said at the metaphysical level.     

Can Culture Influence Body‐Specific Associations Between Space and Valence?

People implicitly associate positive ideas with their dominant side of space and negative ideas with their non‐dominant side. Right‐handers tend to associate “good” with “right” and “bad” with “left,” but left‐handers associate “bad” with “right” and “good” with “left.” Whereas right‐handers' implicit associations align with idioms in language and culture that link “good” with “right,” left‐handers' implicit associations go against them. Can cultural conventions modulate the body‐specific association between valence and left‐right space? Here, we compared people from Spanish and Moroccan cultures, which differ in the strength of taboos against the use of the left hand, and therefore in their preference for the right. Results showed stronger explicit associations between space and valence in Moroccan participants than in Spaniards, but they did not show any increased tendency for right‐handed Moroccans to associate “good” with “right” implicitly. Despite differences in cultural conventions between Spaniards and Moroccans, we find no evidence for a cross‐cultural difference in the implicit association between space and valence, which appears to depend on patterns of bodily experience.