Face Recognition Depends on Specialized Mechanisms Tuned to View-Invariant Facial Features: Insights from Deep Neural Networks Optimized for Face or Object Recognition

Face recognition is a computationally challenging classification task. Deep convolutional neural networks (DCNNs) are brain-inspired algorithms that have recently reached human-level performance in face and object recognition. However, it is not clear to what extent DCNNs generate a human-like representation of face identity. We have recently revealed a subset of facial features that are used by humans for face recognition. This enables us now to ask whether DCNNs rely on the same facial information and whether this human-like representation depends on a system that is optimized for face identification. In the current study, we examined the representation of DCNNs of faces that differ in features that are critical or non-critical for human face recognition. Our findings show that DCNNs optimized for face identification are tuned to the same facial features used by humans for face recognition. Sensitivity to these features was highly correlated with performance of the DCNN on a benchmark face recognition task. Moreover, sensitivity to these features and a view-invariant face representation emerged at higher layers of a DCNN optimized for face recognition but not for object recognition. This finding parallels the division to a face and an object system in high-level visual cortex. Taken together, these findings validate human perceptual models of face recognition, enable us to use DCNNs to test predictions about human face and object recognition as well as contribute to the interpretability of DCNNs.     

The attitude toward mamzerim in Jewish society in late antiquity

The purpose of this paper is to analyze the attitude of the Jewish people to a marginal group in that society: mamzerim, from Biblical times to Late Antiquity. The social exclusion of mamzerim is already stated in Deutoronomy 23:3, though a reading of several later rabbinic and non-rabbinic sources suggests how this exclusion really took place. It is assumed that mamzerim were not accepted into the Qumram sect, just like handicapped persons, and they were not allowed to enter the Temple. According to rabbinic law a mamzer was excluded from society (as his parents' punishment), by the prohibition of marrying anyone of distinguished genealogy. However, there are sources that testify that prior to the crystallization of rabbinic law (in the second century c.e.) there were other ways of denying mamzerim access to society: they were prohibited from entering the Temple, they were not taught Torah, a mamzer's house and grave were painted white to point him out. According to a source in Toldot Yeshu, mamzerim were shaved bald so they were set apart from the community in many aspects of daily life. Analyzing the sources leads to an historical understanding of social exclusion as practiced in Jewish society in the past. It is argued that the `normative' rabbinic law testifies to a process of limiting the expulsion of mamzerim from society. It seems that this process reflects the new modes of life (especially after the destruction of the Temple), that the society had to face: a change in the family structure on the one hand, and relatively numerous mamzerim on the other hand. This revised version was published online in August 2006 with corrections to the Cover Date.     

Rabbinic-Psychological Interventions in Cases of Pathological Guilt

Several cases are presented of the intervention of a communal rabbi in the treatment of psychiatric patients. The rabbi was requested to intervene by the therapist when the issue of pathological guilt was encumbering further therapeutic progress.