Melodies in caregivers' speech: A species-specific guidance towards language

The author reports on a series of integrated studies on melodic contours in infant-directed (ID) speech. ID melodies in speech are taken as an instructive example of intuitive parenting in order to review current evidence on its forms, functions and determinants. The forms and functions of melodic prototypes are compared in terms of universal properties and individual and/or cultural variability across samples of German, Chinese and American mothers, and German mothers and fathers with their 2- and 3-month-old infants. Microanalyses of interactional contexts show that forms and functions of ID melodies are intimately related to typical dimensions of intuitive caregiving–arousing/soothing, turnyielding/turn-closing, approving/disapproving. The communicative functions of ID melodies as both categorical and graded signals are discussed with respect to the current knowledge on infant responses to ID speech and on early speech perception. According to a comprehensive longitudinal study of ID speech in relation to stages of infant vocalization, ID speech results from fine-tuned adjustments in various prosodic and linguistic features to developmental changes in infants' perceptual and vocal competence. ID melodies evidently have the potential to draw infant attention to caregivers' speech, to regulate arousal and affect in infants, to provide models for imitation, to guide infants in practising communicative subroutines and to mediate linguistic information. Current evidence suggests that the melodies in caregivers' speech provide a species-specific guidance towards language acquisition.     

General education,cultural diversity,and identity

The issue of this paper is cultural plurality as a problem for public, general education and for (personal) identity. In order to examine this question, one needs to be clear about the meaning of the concepts of general education, on the one hand, and cultural diversity on the other. In the first section, we will fix the meaning of these concepts. A conceptual distinction between cultural diversity and cultural pluralism will be introduced. In the second section, it will be argued that open pluralism can only be maintained if there is a basic common culture apart from the cultural diversity that pluralism affirms. Therefore, there is yet an indispensable role for general education in an open, pluralistic society. In the third section we will look at two metaphors that give an opposite significance to the relation between identity and diversity: the conversational metaphor and the food metaphor mishmash. The final section expands on the conversational metaphor by way of an exposition of Ricoeur's hermeneutics of the self. It supplies us with a promising concept of identity that is not in complete opposition to diversity.     

TECHNOLOGY AND THE FUTURE: ON DREAMING THE IMPOSSIBLE

Abstract. My comment on Ethics in an Age of Technology, volume 2 of Ian G. Barbour's Gifford Lectures, acknowledges the excellence of Barbour's depictions of the social-cum-technological problems facing humanity in the coming millennium. Barbour's proposed solutions, too, are reasonable—but usually presuppose fundamental reforms in social values, especially within the powerful industrialized societies. Without further analysis of technology and values, this seems to make such solutions “impossible dreams.” My thesis is that clear analysis of the ideal aspects of technology (as itself the embodiment of knowledge and values), plus clues from Alfred North Whitehead on the dynamics of social change, can reinforce hope even in “impossible” dreams. First, technology, though embodied in solid material machinery and powerful social institutions, is no more “solid” than constant reaffirmation of the values behind it (as was the case with the Berlin Wall). Second, great ideals, over time, have the power to help create the conditions of their own possibility. Social change is both “pushed” by coercive forces (e.g., climate changes) and “pulled” by great values (e.g., human dignity). Therefore there are practical benefits to be gained from attending to, and celebrating, even currently “impossible” dreams as they work to make themselves possible.     

Psychopathy and structure of primary mental abilities

The Comprehensive Ability Battery (CAB) was used to assess 18 primary mental abilities in 53 white, male prison inmates for whom highly reliable ratings of psychopathy were available. None of the correlations between ratings of psychopathy and scores on the CAB tests was significant, and the overall pattern or structure of abilities was the same for inmates with low and high ratings of psychopathy. The possibility is raised that the personality characteristics of psychopaths make them appear to be brighter and more creative than they actually are. Compared with norms for male high school students, the inmates as a group generally performed well, falling near the 50th percentile on 11 of the tests. The inmates performed significantly better than the normative sample on tests of verbal ability, esthetic judgment, aiming, and representational drawing, and significantly worse on tests of ideational fluency, spontaneous flexibility, and word fluency.This research was supported by Grant MT-4511 from the Medical Research Council of Canada.     

Kindergarten attendance in relation to educational level and intelligence in adulthood: A geographical analysis

Level of school education and performance on an intelligence test were analysed for 32 557 Danish young adult males as a function of the geographical region in which they were reared. Positive associations were found between both educational levels and test scores on the one hand, and the proportion of infants attending kindergartens in the given regions (according to official statistics) on the other. Adults who were reared in regions where kindergarten attendance had been high tended to have higher educational levels and test scores, although the data do not permit a precise estimate of the magnitude of this effect. The relationship between kindergarten attendance and intelligence test score appears to have been mediated by educational level. Kindergarten attendance was more common in regions with high population density and high average incomes but the relationship of kindergarten attendance to educational level was significantly independent of these associations. These findings are consistent with the hypothesis that kindergarten attendance can have long-term educational benefits, and might therefore partially explain the upward trend in intelligence test scores over the last few decades.     

人工智能辅助下的心理健康新型测评

近年来,人工智能技术的飞速发展及应用催生了"智能化心理健康测评"这一领域。智能化心理健康测评能够弥补传统方法的不足,降低漏诊率并提高诊断效率,这对于心理健康问题的普查及预警具有重大意义。目前,智能化心理健康测评处于初步发展阶段,研究者基于在线行为数据、便携式设备数据等开展主要以数据驱动为导向的探索研究,旨在实现更高的预测准确率,但是测评结果的可解释性等指标尚不够理想。未来的智能化心理健康测评需要强调心理学领域知识和经验的深度介入,提高测评的针对性和精细化程度,加强信效度检验,这对于智能化心理健康测评工具的进一步发展和应用至关重要。     

人工智能辅助的自闭症早期患者的筛查与诊断

自闭症谱系障碍(AutisticSpectrumDisorders,ASD)的症状早在婴幼儿期就会显现,越早发现,越早干预,治疗效果越好。传统自闭症早期筛查与诊断在评估方法、流程上存在局限,无法满足大规模筛查和诊断需求。随着人工智能技术的快速发展,使用智能化方法进行自闭症早期大规模无感筛查与诊断逐渐成为可能。近10年间,国内外对自闭症智能化识别方法的探索在经典任务行为、面部表情和情绪、眼动、脑影像、运动控制和运动模式、多模态6个领域积累了丰富的研究成果。未来研究应围绕构建国内自闭症早期智能医学筛查与诊断体系,开发针对婴幼儿患者的筛查工具,构建融合多模态数据的自闭症婴幼儿智能化识别模型,建立结合脑影像技术的自闭症精细化诊断方法等方面来开展。     

基于心灵知觉理论的AI服务用户接受机制及使用促进策略

许多企业采用人工智能服务应答顾客需求,然而多项研究指出用户并不总是对此感到满意。本研究围绕着用户对AI的心灵知觉的产生和影响,探索了驱动用户对AI服务态度的关键因素及使用促进策略,包括(1)机理分析层面：用户与AI早期接触的线索和体验因素如何使得人们产生了AI“擅长计算却缺乏感受”的心灵知觉？(2)调节作用层面：不同的用户内部状态和AI外部特征怎样调节了这种心灵知觉的形成和激活？(3)促进策略层面：将AI拟动物化和提供技术援助为何能借助心灵知觉使得用户在更广泛的场景中接受来自AI的服务？本研究试图在学理层面构建一个基于心灵知觉理论的新型AI服务接受模型,为从理论上解释用户对AI服务的矛盾态度提供心理学参考;同时试图在实践层面上借助心灵知觉理论提出两种促进用户接受AI服务的路径方法,为企业在服务中提升AI的应用效能提供技术参考。     

Evolution of Destructive Aggression

Aggression is defined as a mechanism of spacing by means of force or displays. It has evolved independently in different animal groups. The mechanisms underlying it are therefore not homologous throughout the animal kingdom. The phenomenon of aggression is so widespread, however, that strong selection pressures must be responsible for its development along analogous lines. Its most obvious functions are in competition for mates, natural resources, and territories, and in the preservation of group identity in many gregarious species. Aggression is often ritualized so that no damage is done to conspecifics. This ritualization may appear as modification of fighting into a tournament, or as the development of submissive postures which block further aggression in the opponent shortly after the onset of a potentially damaging fight. Animal aggression is preprogrammed by phylogenetic adaptation in well-defined ways, but can be modified by experience. The inborn programs involve motor patterns, innate releasing mechanisms, releasers, motivating mechanisms, and learning dispositions specific for the species. Aggression on this biological level can be observed in humans as intragroup aggression. Certain motor patterns and signals which lead to the release of aggression are universal. Some can even be found in deaf- and blind-born people, proving their innateness. A number of patterns of aggression in man are highly ritualized and - in a way analogous to that found in many animals - mechanisms of control have evolved inhibiting the killing of a conspecific. There are strong indications of the existence of motivating mechanisms within the brain, e.g., in the form of neuronal circuits, that show a degree of spontaneity. The type of destructive aggression which we call war, is a product of cultural evolution. War takes advantage of the given motivational structure of man, including his fear of strangers, which develops in every baby independently of experience and makes men inclined to form closed groups and causes them to be wary of or hostile to strangers. Based on these tendencies, man underwent a process of cultural subspeciation. Groups demarcated themselves from others by custom, erecting communication barriers. The development of languages demonstrates how fast and efficient this process is. Members of the same group, during this process, were defined as the “real man,” outsiders often were to be valued less -or even considered nonhuman. On the basis of this self-indoctrination, cultural codes of conduct developed, which allowed members of other groups to be killed when groups competed for resources. A cultural fiiter of norms was established which demanded killing under defined conditions, and was superimposed upon the biological filter of norms which inhibits the killing of a human being. This results in a conflict of norms, which is universally felt as guilt, since the biological filter of norms, though superimposed, is nonetheless working, particularly in the circumstance of a personal encounter. The more advanced the technique of armament, which allows fast and distant killing, the less the inhibitions are activated. Nonetheless, ritualizations occur on the cultural level. Warfare is sometimes ritualized and conventions are developed to prevent escalation into massacres, or the wholesale destruction of the subjugated enemy. To a great extent, this is certainly a result of our inborn moral code, If nothing like this were given to man our situation would be disastrous indeed. Whether cultural evolution will, in the future, be guided by moral maxims in accord with our human nature is a deeision men must make rationally. Although a ruthless ethnocentrism may bring advantage to a warring group, this may eventually prove fatal to mankind as a whole. In the escalating competition mankind runs the danger not only of exhausting its resources, but of destroying itself with its new weapons. If the outcome were not selfdestruction but domination by one group it would impoverish the diversity of human cultures, and thus seriously cut down man's spectrum of adaptability. War fulfills certain functions, similar to those found in animals. It is mainly a mechanism for preserving and extending one's territory, and a means of getting access to scarce resources. It is therefore dangerous to consider war merely as a pathological form of human behavior because this may distract our attention from the fact that, h order to overcome war, the functions of war have to be fulfilled by nonviolent means. Cultural evolution phenocopies biological evolution, due to similarities in the selection pressures shaping its course. This allows us to define the point of the evolutionary spiral we are at currently and to predict our future course.