Positive conditioned suppression: Transfer of performance between contingent and noncontingent reinforcement situations

Five homing pigeons were trained on concurrent variable-interval schedules. A fixed-duration stimulus was occasionally presented on one key; and, in various conditions, this stimulus terminated (a) without reinforcement, (b) in noncontingent reinforcement, (c) with reinforcement contingent on a response on the key on which the stimulus was presented, and (d) with reinforcement contingent on a response on the key on which the stimulus was not presented. Initially, a stimulus terminating in noncontingent reinforcement generally produced decreased response rates on both keys during the stimulus. Contingencies, however, reliably produced increased rates during the stimulus on the key on which the contingency was arranged, relative to the rate on the concurrently available key. Contingency conditions were followed by noncontingency conditions in which the separation of rates caused by contingencies was maintained. When rates during the stimulus were compared with response rates on the same keys in the absence of the stimulus, contingency-caused rate increases and decreases were again found, but only the rate decreases were maintained in subsequent noncontingency conditions. Further data suggested that the contingency-caused rate changes were not maintained when the stimulus terminated without reinforcement, and that they were unaffected by a threefold decrease in the reinforcement rate provided by the baseline schedules. The results support the suggestion that performance in the positive conditioned suppression procedure results from concurrent and multiple schedule interactions. They further suggest that the production of either acceleration or suppression is dependent on adventitious and historical contingencies.     

Sensory superstition on multiple interval schedules.

Pigeons were exposed to multiple schedules in which an irregular repeating sequence of five stimulus components was correlated with the same reinforcement schedule throughout. Stable, idiosyncratic, response-rate differences developed across components. Components were rank-ordered by response rate; an approximately linear relation was found between rank order and the deviation of mean response rate from the overall mean rate. Nonzero slopes of this line were found for multiple fixed-interval and variable-time schedules and for multiple variable-interval schedules both when number of reinforcements was the same in all components and when it varied. The steepest function slopes were found in the variable schedules with relatively long interfood intervals and relatively short component durations. When just one stimulus was correlated with all components of a multiple variable-interval schedule, the slope of the line was close to zero. The results suggest that food-rate differences may be induced initially by different reactions to the stimuli and subsequently maintained by food.     

Causal illusion as a cognitive basis of pseudoscientific beliefs

Causal illusion has been proposed as a cognitive mediator of pseudoscientific beliefs. However, previous studies have only tested the association between this cognitive bias and a closely related but different type of unwarranted beliefs, those related to superstition and paranormal phenomena. Participants (n = 225) responded to a novel questionnaire of pseudoscientific beliefs designed for this study. They also completed a contingency learning task in which a possible cause, infusion intake, and a desired effect, headache remission, were actually non-contingent. Volunteers with higher scores on the questionnaire also presented stronger causal illusion effects. These results support the hypothesis that causal illusions might play a fundamental role in the endorsement of pseudoscientific beliefs.     

REIMAGINING DAOIST ALCHEMY,DECOLONIZING TRANSHUMANISM: THE FANTASY OF IMMORTALITY CULTIVATION IN TWENTY-FIRST CENTURY CHINA

This article studies a new fantasy subgenre that emerged in contemporary China, xiuzhen xiaoshuo (immortality cultivation fiction), which builds imaginary worlds around the magical practice of Chinese alchemy and fuses it with science and technology. After the arrival of the modern, Western triad of science, religion, and magic/superstition, alchemical practices of the Daoist tradition were labeled as a “superstition” to be eradicated; however, they persisted and began to flourish within and beyond the realm of fantasy literature in the late twentieth and early twenty-first centuries. Immortality cultivation fiction has generated a magical form of transhumanism, which envisions human enhancement through techniques beyond the boundaries of “proper” science and “legitimate” religion. While transhumanism in the Euro-American West is popular among white bourgeoisie males and dominated by tendencies to reaffirm the human subject constructed by excluding the various subhuman others, magical transhumanism in Chinese fantasy explores the possibility of transcending that antagonistic relationship and making a posthuman subject and a utopian world.     

唯心主义与癔症

从唯心主义角度分析癔症病因,为揭示癔症形成提供新的思路.说明唯心主义认知观在癔症的形成中有不可忽视的作用.因此,改变癔症患者的唯心主义认知现对治疗癔症患者有重要的作用.     

Philosophy: What is to be done?––Bleak prospects

Culturally, America is well overdue for a Second Enlightenment, but since the dominant majority of its citizens are regrettably both symbol-minded and star-craving mad, and since the mass media are generally inaccessible to us, the chance that contemporary philosophers could contribute to such a thing, much less help instigate it, is near vanishingly small. As educators, in contrast, we can perhaps make ourselves useful by beginning to clear the extensive muck out of at least some of our students’ minds. In any event, the discipline of philosophy as such is in serious need of renewal, but that, should it unexpectedly happen, will be matter of luck rather than a result of deliberate action.     

Concurrent performances: rate constancies without changeover delays

Pigeons' pecks on two keys were maintained, without changeover delays, by independent variable-interval schedules of food reinforcement. Four regularly cycling 2-min components scheduled reinforcement respectively for both keys, left key only, both keys, and right key only. Initially, reinforcement scheduled for one key alone produced more responding on that key than reinforcement scheduled concurrently for both keys. Continued sessions reduced this difference; response rate on a given key approached constancy, or invariance with respect to the performance on and schedule for the other key. When extinction replaced the reinforcement schedule on either key, responding on that key decreased more during components that scheduled reinforcement for the other key than during those that did not. This demonstration that responses on one key were not supported by reinforcers on the other key suggested that the alternation of concurrent responding and either-key-alone responding prevented concurrent superstitions from developing.     

Measuring superstitious belief: why lucky charms matter

A large body of research has attempted to develop theories about the function and origin of superstitious beliefs on the basis of the psychological correlates of such beliefs. Most of this work has measured superstitious belief using the Paranormal Belief Scale (PBS). However, this scale refers solely to negative superstitions (e.g., breaking a mirror will cause bad luck) and omits items referring to positive superstitions (e.g., carrying a lucky charm will bring good luck). The two studies reported here found significant interactions between belief in negative and positive superstitions, and several individual difference measures. These findings have important implications for theory development, demonstrate that the PBS is an incomplete measure of superstitious belief, and highlight the need for future measures to include items referring to positive superstitions.     

Hume's atheism and the role of Cleanthes

This is a reply to Willem Lemmens' discussion of my interpretation of the Dialogues on Natural Religion in my 2000 collection Themes from Hume: Self, Will, Religion. I use Lemmens' careful textual analysis to clarify my considered position and to further the reading of Part 12 of the Dialogues.