Expecting tasks to help or hurt subsequent cognitive performance: Variability,accuracy, and bias in forecasted after-effects

After-effects on cognition—where a prior activity either benefits or hinders subsequent cognitive performance—are empirically inconsistent. Do people have insight into when their subjective energy and cognition will be helped or hurt by engaging in prior activities? Studies 1a and 1b (combined N  =  316) find that people expect more demanding and unenjoyable tasks to hinder their subsequent energy and cognitive performance, regardless of their willpower lay theory. Study 2 (N  =  167) examines the accuracy of these forecasts using a within-subject design. Participants’ forecasts of their future subjective states did predict their actual experienced subjective states, but participants were not able to accurately forecast their subsequent maths performance. Additionally, they significantly overestimated the detrimental effects of demanding prior activities on both subjective state and performance. Study 3 (N  =  210) found that participants’ overestimation of detrimental after-effects could result in unnecessary financial costs, suggesting these biased forecasts can have consequences.     

中国人的时间知觉广度

时间知觉是社会结构和文化传统的映射,具有深刻的社会文化意涵。本文聚焦时间知觉广度这一概念,探讨中国人的时间知觉广度及其对自我连续性和社会变化观等心理过程的影响。通过综合讨论诸多实验发现提出,中国人具有较大的时间知觉广度,包括具有显著的过去取向和未来取向。较大的时间知觉广度提升了中国人跨时间的自我连续性,并且影响着中国人看待世事变化的变化观,这些特点又进一步影响到其它心理过程,例如对苦难和幸福的解读,在股票市场中的决策等。在一定程度上,这些特点可能是中国人在应对不确定性和重大危机时表现出更强的心理韧性和复原力的心理基础。本研究还指出中国人时间知觉广度具有独特的文化意义,包括整体性思维、过去现在未来互嵌互动和双向延展、与自我连续性和社会结构相关联以及具有道德属性等。基于此,本研究提出了时间知觉广度的文化心理比较模型,并分析了时间知觉广度对自我同一性和文化同一性的影响结果。希望本文能为进一步研究“中国人应对历史危机的心理特征与行为表现”提供科学依据。     

Explaining the Inexplicable: Differences in Attributions for the Holocaust in Germany,Israel, and Poland

Seventy years have passed since the Holocaust, but this cataclysmic event continues to reverberate in the present. In this research, we examine attributions about the causes of the Holocaust and the influence of such attributions on intergroup relations. Three representative surveys were conducted among Germans, Poles, and Israeli Jews to examine inter‐ and intragroup variations in attributions for the Holocaust and how these attributions influence intergroup attitudes. Results indicated that Germans made more external than internal attributions and were especially low in attributing an evil essence to their ancestors. Israelis and Poles mainly endorsed the obedient essence attribution and were lowest on attribution to coercion. These attributions, however, were related to attitudes towards contemporary Germany primarily among Israeli Jews. The more they endorsed situationist explanations, and the less they endorsed the evil essence explanation, the more positive their attitude to Germany. Among Germans, attributions were related to a higher motivation for historical closure, except for the obedience attribution that was related to low desire for closure. Israelis exhibited a low desire for historical closure especially when attribution for evil essence was high. These findings suggest that lay perceptions of history are essential to understanding contemporary intergroup processes.     

A behavioral account of compensation awarding decisions

Suppose an individual loses an irreplaceable object and someone else is at fault. How much should he be compensated? Normatively, compensation should equal the value (utility) to the victim. Our experiments demonstrate that compensation decisions often ignore value and are instead based on cost (how much the victim originally paid for the item) except when cost is zero. For example, we found that people awarded $200 for a destroyed item worth $500 to the victim if the cost was $200; however, they awarded $500 if the original cost was zero. We explain these phenomena in terms of lay scientism (the tendency to base decisions on objective factors) and discuss how the prevalent cost‐based compensation rule hurts consumer welfare. Copyright © 2008 John Wiley & Sons, Ltd.     

Science,Scientism and Imaginaries of Publics in the UK: Passive Objects,Incipient Threats

Two-way public engagement with science is an important modern democratic practice that paradoxically coincides with the intensifications of state surveillance and policing of publics and social movements engaging with issues involving science. This raises important questions about the contemporary anatomies of publics, and what count as legitimate expressions of public concern over scientific stakes within the knowledge economy. Implicit in the tension between inclusion and surveillance are concerns over the social meaning and authority of science amongst both scientific practitioners and publics. Bringing science and technology studies (STS) and social movement studies (SMS) into dialogue offers a means to explore the neglected ontological stakes in the framing of scientific imaginaries of publics, and public imaginaries of science. Post-WWII UK science–publics relations have emerged in three significant modalities, with publics imagined: as passive non-entities, circa 1950–1990 (continuing); as incipient threats due to presumed deficits in their grasp of science 1990–2000 (continuing); and, since circa 2000, as politicised threats requiring state control. Each modality is shaped by elite denial of the normative commitments embedded within science as surrogate politics—scientism. In each mode, scientistic elite emphasis on epistemic issues forecloses engagement with broader public meanings expressing legitimate normative and ontological differences. Fusing the more epistemic focus of STS with SMS's emphasis on meaning and democratic process offers a route to deeper democratic forms of public engagement with what is called science, which would also precipitate more accountability in elite discourses around science and technology.     

Towards a queer dharmology of sex

Lay practitioners of Buddhism, especially lesbian/gay/bisexual/transgender/queer persons, are given little guidance by the traditional Dharmology (Buddhist theology) of sex. The most extensive discussions are the detailed prohibitions in the monastic rule, which focus on the mechanics of sex rather than on love and relationships. What advice there is on sex for lay persons is either vague or over‐determined by its cultural context. Christianity, despite being homophobic and mistrustful of sex, has developed a positive attitude towards sex within heterosexual marriage. An investigation of this suggests a Dharmology of sex as relationship, based on central Buddhist doctrines such as interdependent arising. This Dharmology can be strengthened by queering it with reference to Harry Hay's notion that gay subject–subject consciousness is more compatible with Buddhist non‐duality than the hetero subject–object consciousness. It can be claimed, therefore, that Buddha Nature, and Buddhism itself, is queer.     

MAX EITINGON'S RISE AND DECLINE: THE BERLIN YEARS

Max Eitingon's main achievement was the foundation of the Berlin psychoanalytic Poliklinik that served both as an outpatient center and a training institute. Another area of his responsibility was the Verlag, the International Psychoanalytic Press. By 1926, he occupied several leading positions, including presidency of the International Psychoanalytical Association and editorship of the major psychoanalytic journal of the time. The basis of his power was his personal relationship with Freud, as well as his monetary wealth, which he put into the service of the Freudian cause. By 1932, he had suffered an overall setback, however, with the Berlin Institute losing its best teachers, the Verlag barely escaping bankruptcy, and the journal's editorship returning to Vienna.     

Cultural differences in perceived coherence of the self and ingroup: A Japan–Australia comparison

Past studies have found that East Asians ascribe less consistency to individual selves than Westerners, but ascribe more consistency to social groups than Westerners. Using the concepts of naive dialecticism (i.e. the tendency to tolerate contradiction) and psychological essentialism (i.e. the tendency to attribute a fixed essence to something) as different aspects of consistency perception, we examined patterns of perceived consistency of the self and national ingroup among Japanese and Australians. Compared to Australians, Japanese showed more naive dialecticism and less psychological essentialism for the self; however, this cultural difference was not found for their national ingroups. These findings suggest that lay theories are applied in a domain‐specific manner, and the domains to which they are applied depend on culture.