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Picasso Paintings, Moon Rocks, and Hand-Written Beatles Lyrics: Adults' Evaluations of Authentic Objects
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Authentic objects are those that have a historical link to a person, event, time, or place of some significance (e.g., original Picasso painting; gown worn by Princess Diana; your favorite baby blanket). The current study examines everyday beliefs about authentic objects, with three primary goals: to determine the scope of adults' evaluation of authentic objects, to examine such evaluation in two distinct cultural settings, and to determine whether a person's attachment history (i.e., whether or not they owned an attachment object as a child) predicts evaluation of authentic objects. We found that college students in the UK (N=125) and the USA (N=119) consistently evaluate a broad range of authentic items as more valuable than matched control (inauthentic) objects, more desirable to keep, and more desirable to touch, though only non-personal authentic items were judged to be more appropriate for display in a museum. These patterns were remarkably similar across the two cultural contexts. Additionally, those who had an attachment object as a child evaluated objects more favorably, and in particular judged authentic objects to be more valuable. Altogether, these results demonstrate broad endorsement of "positive contagion" among college-educated adults.
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The Ordinary Conception of Race in the United States and Its Relation to Racial Attitudes: A New Approach
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Many hold that ordinary race-thinking in the USA is committed to the 'one-drop rule', that race is ordinarily represented in terms of essences, and that race is ordinarily represented as a biological (phenotype- and/or ancestry-based, non-social) kind. This study investigated the extent to which ordinary race-thinking subscribes to these commitments. It also investigated the relationship between different conceptions of race and racial attitudes. Participants included 449 USA adults who completed an Internet survey. Unlike previous research, conceptions of race were assessed using concrete vignettes. Results indicate widespread rejection of the one-drop rule, as well as the use of a complex combination of ancestral, phenotypic, and social (and, therefore, non-essentialist) criteria for racial classification. No relationship was found between racial attitudes and essentialism, the one-drop rule, or social race-thinking; however, ancestry-based and phenotype-based classification criteria were associated with racial attitudes. These results suggest a complicated relationship between conceptions of race and racial attitudes.
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The Development of Theory of Mind Reasoning in Micronesian Children
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In this study, the development of false-belief understanding was investigated among 3–5-year-old Yapese and Fais children in Micronesia. Sixty-nine children took part in an experiment investigating their understanding of false belief with a culturally adjusted surprise content task, which has been widely used in Theory of Mind (ToM) research and was first introduced by Hogrefe, Wimmer and Perner (1986). The results show that as in western cultures, 3-year-old Micronesian preschoolers do not display understanding of false belief measured with classical false-belief tasks, while 5-year-olds do. These findings contribute to research on the universality and cultural variability of cognitive development in preschool age children.
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The Effect of Integration on Recall of Counterintuitive Stories
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Research on the cognitive foundations of cultural transmission has recently demonstrated that concepts which minimally violate one domain-specific ontological category expectation, or "minimally counterintuitive" concepts (MCI), are better recalled, all else being equal, than "intuitive" concepts (INT), which do not violate domain-specific ontological expectations. In addition, memory for MCI concepts is better than memory for "maximally counterintuitive concepts" (MXCI), or concepts which violate more than one domain-specifi c ontological expectation. Thus, MCI items appear to enjoy a memory advantage, although these effects are heavily affected by context. The present experiment was designed to investigate the influence of integration on the MCI effect. Participants memorized a series of stories that were either intuitive (INT), minimally counterintuitive (MCI), or maximally counterintuitive (MXCI). In addition, the stories were either causally integrated or not. Cued recall results suggested that integration of a story is a significant factor influencing memory performance. We argue that these results are complimentary to the MCI hypothesis.
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What Belongs in a Fictional World?
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How do readers create representations of fictional worlds from texts? We hypothesize that readers use the real world as a starting point and investigate how much and which types of real-world information is imported into a given fictional world. We presented subjects (N=52) with three stories and asked them to judge whether real world facts held true in the story world. Subjects' responses indicated that they imported many facts into fiction, though what exactly is imported depends on two main variables: (1) the distance that a narrative world lies from reality and (2) the types of fact being imported. Facts that are true of the real world are more likely to be imported into worlds that are more similar to the real world, and facts that are more central to the representation of the real world are more likely to be imported overall. These results indicate that subjects make nuanced inferences when creating fictional worlds, basing their representations both on how different a story world is from the real world and on what they know to be causally central to the real world.
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Can the Modes Theory of Religiosity Account for Mystical Traditions? An Empirical Study of Practitioners of Yoga and Meditation
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One of the enduring problems in theories of religion is to explain why it often entails such a heavy investment of time and other resources without apparent prospects of immediate pay-off. This "costliness" of religion is especially salient in forms of religiosity known as mysticism and/or asceticism, both of which can be found in many religious traditions. The anthropologist Harvey Whitehouse's theory of the two modes of religiosity (or modes theory) attempts to explain costly and routinised religious practices by assuming that the frequent repetition of rituals serves the purpose of memorising religious teachings through activating the semantic memory. The present study tests the modes theory against an alternative hypothesis presented by Richard Payne that the repetition can be more fruitfully explained as an employment of effects produced by procedural memory involved in learning skills. The data examined here were obtained through questionnaire and interviews from contemporary Finnish practitioners of Hindu-based yoga and meditation. The results suggest that rather than activating semantic memory, the extremely high frequency practices found in Indian yoga can be more fruitfully explained as applications of procedures employing the effects of procedural memory. Mysticism may, thus, be regarded as cross-culturally recurrent pattern of religiosity precipitated by a number of mutually strengthening features.
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Conditional Promises and Threats in Germany, China, and Tonga: Cognition and Emotion
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Conditional promises and threats are speech acts that aim at changing another person's behavior according to one's own goals. They combine several components on different levels: goals and incentives/penalties on the motivational level, formulations on the linguistic level, obligations on the deontic level, action sequences on the behavioral level, and affective responses on the emotional level. In a cross-cultural study – comparing Germany, China, and the Kingdom of Tonga – we examined the extent to which the cognitive understanding of conditional promises and threats on the various levels is shared across cultures. The results support conceptual universality, but also show that the different components are specifically affected by cultural conventions and values that shape communication styles, moral rules, and attribution tendencies.
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The Frog Who Croaked Blue: Synesthesia and the mixing of the senses
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A Friendly Letter to Skeptics and Atheists: Musings On Why God is Good and Faith Isn't Evil
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Alone in the World? Human Uniqueness in Science and Theology
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