The effects of self‐explaining when learning with text or diagrams

Self‐explaining is an effective metacognitive strategy that can help learners develop deeper understanding of the material they study. This experiment explored if the format of material (i.e., text or diagrams) influences the self‐explanation effect. Twenty subjects were presented with information about the human circulatory system and prompted to self‐explain; 10 received this information in text and 10 in diagrams. Results showed that students given diagrams performed significantly better on post‐tests than students given text. Diagrams students also generated significantly more self‐explanations that text students. Furthermore, the benefits of self‐explaining were much greater in the diagrams condition. To discover why diagrams can promote the self‐explanation effect, results are interpreted with reference to the multiple differences in the semantic, cognitive and affective properties of the texts and diagrams studied.     

The Faulty Magnitude Detector: Why SNARC‐Like Tasks Cannot Support a Generalized Magnitude System

Do people represent space, time, number, and other conceptual domains using a generalized magnitude system (GMS)? To answer this question, numerous studies have used the spatial‐numerical association of response codes (SNARC) task and its variants. Yet, for a combination of reasons, SNARC‐like effects cannot provide evidence for a GMS, even in principle. Rather, these effects support a broader theory of how people use space metaphorically to scaffold their understanding of myriad non‐spatial domains, whether or not these domains exhibit variation in magnitude.     

Determination of a behavioral transfer function: White-noise analysis of session-to-session response-ratio dynamics on concurrent VI VI schedules

Six pigeons were exposed to concurrent variable-interval schedules in which the programmed reinforcer ratios changed from session to session according to a pseudorandom binary sequence. This procedure corresponded to the stochastic identification paradigm (“white-noise experiment”) of systems theory and enabled the relation between log response ratios in the current session and log reinforcer ratios in all previous sessions to be determined. Such dynamic relations are called linear transfer functions. Both nonparametric and parametric representations of these, in the form of “impulse-response functions,” were determined for each bird. The session-to-session response ratios resulting from the session-to-session pseudorandom binary variations in reinforcer ratios were well predicted by the impulse-response functions identified for each pigeon. The impulse-response functions were well fitted by a second-order dynamic model involving only two parameters: a time constant and a gain. The mean time constant was 0.67 sessions, implying that the effects of abrupt changes in log reinforcer ratios should be 96% complete within about five sessions. The mean gain was 0.53, which was surprisingly low inasmuch as it should equal the sensitivity to reinforcement ratio observed under steady-state conditions. The same six pigeons were subjected to a similar experiment 10 months following the first. Despite individual differences in impulse-response functions between birds within each experiment, the impulse-response functions determined from the two experiments were essentially the same.     

Fallacies

Fallacies are things people commit, and when they commit them they do something wrong. What kind of activities are people engaged in when they commit fallacies, and in what way are they doing something wrong? Many different things are called fallacies. The diversity of the use of the concept of a fallacy suggests that we are dealing with a family of cases not related by a common essence. However, we suggest a simple account of the nature of fallacies which encompasses them all, viz., the term “fallacy” is our most general term for criticizing any general procedure used for the fixation of beliefs that has an unacceptably high tendency to generate false or unfounded beliefs, relative to that method of fixing beliefs. Very different sorts of things called fallacies are examined in the light of this account, e.g., denying the antecedent, circular arguments, so-called informal fallacies, and propositions said to be fallacies. We do not provide a theory of fallacies. Still, on our account pretty much all of those things that have been called fallacies are fallacies, and they have been called fallacies for pretty much the same reasons.     

Time reallocation in a multiresponse environment: Effects of restricting response classes

Four adult male rats were each placed for three hours daily into an apparatus that provided individual compartments for six separate location-defined responses. The available responses consisted of: (1) the opportunity to turn off room lighting, producing darkness; (2) the opportunity to view a female rat; (3) the opportunity to turn off white noise; (4) the opportunity to drink; (5) the opportunity to eat; and (6) "other," representing time in the hallway between compartments. Each subject underwent a series of conditions characterized as an A-B-A-C-A design. Manipulations consisted of the removal of a low-probability response (darkness) and of a high-probability response (escape from noise) in a counter-balanced manner across subjects. The dependent measure for all subjects was the percentage of total session time spent in each compartment. Four predictive rules concerning the redistribution of behavior after response restriction were tested, including the constant-ratio rule, equal time redistribution, the most probable alternative, and the sequential-dependency rule. The results indicate no support for any of the four predictive rules and suggest that empirical assessment of restriction effects is necessary in reinforcement studies involving temporally extended responses.     

从情绪描述看青少年期到成人期认知结构的发展

该研究依据研究者制定的认知发展水平评价系统,对年龄范围在13—55岁之间的90名被试关于生气、害怕、伤心、高兴四种情绪的自我描述进行了评价分析。结果表明,青少年期的思维具有形式化、外在、抽象等特点,成人期的思维具有内在、具体、形象等特点,前者具有刻板性、封闭性,后者具有灵活性、开放性。     

大学生镜像书写及其机制探讨

本研究选择60名右利大学生(男女各半)为被试,在笔划水平上对十四种不同书写方式下快速书写时所出现的自发性镜像书写进行了研究。所有被试随机分为人数相等的实验、对照两组,组内男女各半。对实验组加以注意干扰。书写内容是十个阿拉伯数字(0—9)及十三个汉字组成的一句话。本研究结果表明:注意干扰、感觉的反馈调节,书写内容的特点是影响镜像书写出现的重要因素。作者在分析国内外有关镜像书写工作的基础上,进一步提出了“稳态系统”理论。     

On the processing of arguments

This paper is concerned with the processing of informal arguments, that is, arguments involving probable truth. A model of informal argument processing is presented that is based upon Hample's (1977) expansion of Toulmin's (1958) model of argument structure. The model postulates that a claim activates an attitude, the two components forming a complex that in turn activates reasons. Furthermore, the model holds occurrence of the reason, or possibly the claim and the reason, activates values. Three experiments are described that provide support for the model.This research was supported by the Mellon Foundation and by the Office of Educational Research and Improvement of the Department of Education via an award for the Center for the Study of Learning to the Learning Research and Development Center. The contents of the paper are not necessarily the position of any of these organizations.     

Culture wars: American moral divisions across the adult lifespan

Sociologists have argued that the public moral debate in contemporary America is characterized by a “culture war,” pitting “orthodox” and “progressivist” groups against one another (Hunter, 1991). This study addressed whether the culture war is evident in the moral thinking of ordinary Americans, and whether age-related patterns exist. Sixty fundamentalist Baptists (orthodox) and 60 mainline Baptists (progressivist) evaluated and reasoned about moral issues such as divorce and abortion. Each group was divided evenly into three age groups copsisting of young, midlife, and older adults. Moral reasoning was analyzed in terms of Shweder's (1990) ethics of autonomy, community, and divinity. Within all three age groups, progressivists used the ethic of, autonomy more than orthodox participants. Orthodox participants used the ethic of divinity more than progressivists. Orthodox and progressivist groups did not differ much in their use of the ethic, of community. Very few age group differences were found within the orthodox and progressivist groups. It is concluded that morality is conceived of in markedly different wasy by orthodox and progressivist groups, and that these conceptions are consistent across age groups.