Make‐or‐Break: Chasing Risky Goals or Settling for Safe Rewards?

Humans regularly pursue activities characterized by dramatic success or failure outcomes where, critically, the chances of success depend on the time invested working toward it. How should people allocate time between such make‐or‐break challenges and safe alternatives, where rewards are more predictable (e.g., linear) functions of performance? We present a formal framework for studying time allocation between these two types of activities, and we explore optimal behavior in both one‐shot and dynamic versions of the problem. In the one‐shot version, we illustrate striking discontinuities in the optimal time allocation policy as we gradually change the parameters of the decision‐making problem. In the dynamic version, we formulate the optimal strategy—defined by a giving‐up threshold—which adaptively dictates when people should stop pursuing the make‐or‐break goal. We then show that this strategy is computationally inaccessible for humans, and we explore boundedly rational alternatives. We compare the performance of the optimal model against (a) a myopic giving‐up threshold that is easier to compute, and even simpler heuristic strategies that either (b) only decide whether or not to start pursuing the goal and never give up or (c) consider giving up at a fixed number of control points. Comparing strategies across environments, we investigate the cost and behavioral implications of sidestepping the computational burden of full rationality.     

Degree of Language Experience Modulates Visual Attention to Visible Speech and Iconic Gestures During Clear and Degraded Speech Comprehension

Visual information conveyed by iconic hand gestures and visible speech can enhance speech comprehension under adverse listening conditions for both native and non‐native listeners. However, how a listener allocates visual attention to these articulators during speech comprehension is unknown. We used eye‐tracking to investigate whether and how native and highly proficient non‐native listeners of Dutch allocated overt eye gaze to visible speech and gestures during clear and degraded speech comprehension. Participants watched video clips of an actress uttering a clear or degraded (6‐band noise‐vocoded) action verb while performing a gesture or not, and were asked to indicate the word they heard in a cued‐recall task. Gestural enhancement was the largest (i.e., a relative reduction in reaction time cost) when speech was degraded for all listeners, but it was stronger for native listeners. Both native and non‐native listeners mostly gazed at the face during comprehension, but non‐native listeners gazed more often at gestures than native listeners. However, only native but not non‐native listeners' gaze allocation to gestures predicted gestural benefit during degraded speech comprehension. We conclude that non‐native listeners might gaze at gesture more as it might be more challenging for non‐native listeners to resolve the degraded auditory cues and couple those cues to phonological information that is conveyed by visible speech. This diminished phonological knowledge might hinder the use of semantic information that is conveyed by gestures for non‐native compared to native listeners. Our results demonstrate that the degree of language experience impacts overt visual attention to visual articulators, resulting in different visual benefits for native versus non‐native listeners.     

On Fodor's First Law of the Nonexistence of Cognitive Science

In his enormously influential The Modularity of Mind, Jerry Fodor (1983) proposed that the mind was divided into input modules and central processes. Much subsequent research focused on the modules and whether processes like speech perception or spatial vision are truly modular. Much less attention has been given to Fodor's writing on the central processes, what would today be called higher‐level cognition. In “Fodor's First Law of the Nonexistence of Cognitive Science,” he argued that central processes are “bad candidates for scientific study” and would resist attempts at empirical analysis. This essay evaluates his argument for this remarkable claim, concluding that although central processes may well be “messier” than input modules, this does not mean that they cannot be studied and understood. The article briefly reviews the scientific progress made in understanding central processes in the 35 years since the book was published, showing that Fodor's prediction is clearly falsified by massive advances in topics like decision making and analogy. The essay concludes that Fodor's Law was not based on a clear argument for why the complexities of central systems could not be studied but was likely based on intuitions and preferences that were common in psychology at the time.     

A Review and Meta‐Analysis Examining Conceptual and Operational Definitions of Problematic Internet Use

This study examined different conceptual and operational definitions of problematic Internet use (PIU). 3 perspectives of PIU are described along with a meta‐analytic review (K = 112) conducted to explore the implications stemming from how PIU is measured. The results offer evidence to support the construct validity of measures developed from the impulse control disorder and relationship resource deficits traditions but raise questions about substance dependence measures of PIU. Additionally, there were small but noteworthy differences in the associations between PIU and key antecedents and outcomes that could be attributed to PIU measurement tradition. Suggestions for developing a more robust body of scholarship on PIU are offered.     

A template model of embodiment while dreaming: Proposal of a mini-me

Dreams are usually centered around a dream self capable of tasks generally impossible in waking, e.g. flying or walking through walls. Moreover, the bodily dream self appears relatively stable and insensitive to changes of the embodied wake self, raising the question of whether and to what extent the dream self is embodied. To further explore its determinants, we tested whether the dream self would be affected by either pre-sleep focused attention to a body part or by its experimental alteration during the day. Choosing a repeated-measures design, we analyzed how often key words reflecting the experimental manipulations appeared in the dream reports. Results suggest that the dream self is not affected by these manipulations, strengthening the hypothesis that, in the majority of dreams, the dream self is only weakly embodied, utilizing a standard template of embodiment akin to a prototype of self operating independently from the physical waking self.     

How Ethical is Islamic Banking in the Light of the Objectives of Islamic Law?

Islamic banking is based on moral foundations that make it distinct from conventional banking. Some argue that because of its foundation in Islam, Islamic banking may represent a more morally appealing alternative. Yet, evidence shows that this is not the case. Indeed, the current practice of Islamic banking has not been able to achieve its goals which are based on Islam's moral values: to enhance justice, equitability, and social well‐being. This essay examines the extent to which Islamic banking is ethical and concludes that the practice of the industry does not seem to be de facto ethical from the Islamic perspective of ethical values. It only consists in trading the same instruments of conventional banks without genuinely enforcing Islam's ethical vision. The practice of Islamic banking misrepresents Islam and does not contribute to solving social problems. The interaction between maqasid al‐shari?a (objectives of Islamic law) and qiyās (deductive analogy) provides a supplementary tool for interpreting the failure of the prior in terms of the practical misuse of the latter by Islamic banks. This essay provides an interpretive approach to the current debate about why Islamic banking has failed and suggests ways to move cautiously in the future.     

I thought that I heard you laughing: Contextual facial expressions modulate the perception of authentic laughter and crying

It is well established that categorising the emotional content of facial expressions may differ depending on contextual information. Whether this malleability is observed in the auditory domain and in genuine emotion expressions is poorly explored. We examined the perception of authentic laughter and crying in the context of happy, neutral and sad facial expressions. Participants rated the vocalisations on separate unipolar scales of happiness and sadness and on arousal. Although they were instructed to focus exclusively on the vocalisations, consistent context effects were found: For both laughter and crying, emotion judgements were shifted towards the information expressed by the face. These modulations were independent of response latencies and were larger for more emotionally ambiguous vocalisations. No effects of context were found for arousal ratings. These findings suggest that the automatic encoding of contextual information during emotion perception generalises across modalities, to purely non-verbal vocalisations, and is not confined to acted expressions.     

Better Never to Have Been Born

The pro‐life paradox, as I call it, begins with a single claim endorsed by many American Christians: infants and young children are innocent in the sight of God because they cannot yet take responsibility for their spiritual well‐being. With this in mind, I argue that pro‐life believers have unwittingly fallen victim to a theological paradox in which their attempts to save the earthly lives of unborn children make it theoretically possible for said children to die an eternal death. On the one hand, many Christians trust in an eventual spiritual reckoning where God will separate the “sheep” from the “goats” (see Matthew 25:31–46), ushering the former into heaven while damning the latter to hell. However, those who cannot yet repent and seek salvation are not blamed for their spiritual failings. If they die, they go to heaven because they are too young and intellectually immature to know any better. But if dead children are spiritually blameless, then abortion practitioners have perversely and paradoxically saved millions of unborn souls by removing human volition (and thus damnation itself) from the equation and by making it possible for the unborn to experience the joys of heaven without the temptations of earth.     

Self‐Disclosure and the Liking of Participants in Reality TV

Reality TV shows are characterized by the very intimate self‐disclosure of their participants early on in the shows. In everyday interactions, however, such intimate self‐disclosure is welcomed only when it evolves gradually. This discrepancy between reality shows and real life apparently contradicts previous research documenting the similarity between real relationships and relationships with media characters. The current research explores this apparent contradiction by examining whether the relationship between self‐disclosure and liking and the rules about the timing of self‐disclosure that apply in everyday interactions apply in reality TV. Study 1 shows that viewers prefer characters who make early intimate disclosures, and Study 2 shows that they prefer this disclosure to evolve gradually and become more intimate, as in real relationships.