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  1. Cultural Differences in Answerability Judgments.Bodil S. A. Karlsson & Carl Martin Allwood - 2018 - Frontiers in Psychology 9.
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  • Does Anyone Know the Answer to that Question? Individual Differences in Judging Answerability.Bodil S. A. Karlsson, Carl Martin Allwood & Sandra Buratti - 2015 - Frontiers in Psychology 6.
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  • Kinship, Family, and Gender Effects in the Ultimatum Game.Shane J. Macfarlan & Robert J. Quinlan - 2008 - Human Nature 19 (3):294-309.
    Kinship and reciprocity are two main predictors of altruism. The ultimatum game has been used to study altruism in many small-scale societies. We used the ultimatum game to examine effects of individuals’ family and kin relations on altruistic behavior in a kin-based horticultural community in rural Dominica. Results show sex-specific effects of kin on ultimatum game play. Average coefficient of relatedness to the village was negatively associated with women’s ultimatum game proposals and had little effect on men’s proposals. Number of (...)
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  • The weirdest people in the world?Joseph Henrich, Steven J. Heine & Ara Norenzayan - 2010 - Behavioral and Brain Sciences 33 (2-3):61-83.
    Behavioral scientists routinely publish broad claims about human psychology and behavior in the world's top journals based on samples drawn entirely from Western, Educated, Industrialized, Rich, and Democratic (WEIRD) societies. Researchers – often implicitly – assume that either there is little variation across human populations, or that these “standard subjects” are as representative of the species as any other population. Are these assumptions justified? Here, our review of the comparative database from across the behavioral sciences suggests both that there is (...)
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  • Anthropology in Cognitive Science.Andrea Bender, Edwin Hutchins & Douglas Medin - 2010 - Topics in Cognitive Science 2 (3):374-385.
    This paper reviews the uneven history of the relationship between Anthropology and Cognitive Science over the past 30 years, from its promising beginnings, followed by a period of disaffection, on up to the current context, which may lay the groundwork for reconsidering what Anthropology and (the rest of) Cognitive Science have to offer each other. We think that this history has important lessons to teach and has implications for contemporary efforts to restore Anthropology to its proper place within Cognitive Science. (...)
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  • Five Clarifications about Cultural Evolution.Liane Gabora - 2011 - Journal of Cognition and Culture 11 (1-2):61-83.
    This paper reviews and clarifies five misunderstandings about cultural evolution identified by Henrich et al.. First, cultural representations are neither discrete nor continuous; they are distributed across neurons that respond to microfeatures. This enables associations to be made, and cultural change to be generated. Second, ‘replicator dynamics’ do not ensure natural selection. The replicator notion does not capture the distinction between actively interpreted self-assembly code and passively copied self-description, which leads to a fundamental principle of natural selection: inherited information is (...)
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  • Conceptualizing agency: Folkpsychological and folkcommunicative perspectives on plants.Bethany L. Ojalehto, Douglas L. Medin & Salino G. García - 2017 - Cognition 162 (C):103-123.
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  • Seeing Cooperation or Competition: Ecological Interactions in Cultural Perspectives.Bethany L. Ojalehto, Douglas L. Medin, William S. Horton, Salino G. Garcia & Estefano G. Kays - 2015 - Topics in Cognitive Science 7 (4):624-645.
    Do cultural models facilitate particular ways of perceiving interactions in nature? We explore variability in folkecological principles of reasoning about interspecies interactions. In two studies, Indigenous Panamanian Ngöbe and U.S. participants interpreted an illustrated, wordless nonfiction book about the hunting relationship between a coyote and badger. Across both studies, the majority of Ngöbe interpreted the hunting relationship as cooperative and the majority of U.S. participants as competitive. Study 2 showed that this pattern may reflect different beliefs about, and perhaps different (...)
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  • Foraging for Coherence in Neuroscience: A Pragmatist Orientation.Jay Schulkin - 2016 - Contemporary Pragmatism 13 (1):1-28.
    Foraging for coherence is a pragmatist philosophy of the brain. It is a philosophy anchored to objects and instrumental in understanding the brain. Our age is dominated by neuroscience. A critical common sense underlies inquiry including that of neuroscience. Thus a pragmatist orientation to neuroscience is about foraging for coherence; not overselling neuroscience. Foraging for coherence is the search for adaptation – diverse epistemic orientation tied ideally to learning about oneself, one’s nature, and one’s history in the context of learning (...)
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  • How Early is Infants' Attention to Objects and Actions Shaped by Culture? New Evidence from 24-Month-Olds Raised in the US and China.Sandra R. Waxman, Xiaolan Fu, Brock Ferguson, Kathleen Geraghty, Erin Leddon, Jing Liang & Min-Fang Zhao - 2016 - Frontiers in Psychology 7.
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  • WEIRD languages have misled us, too.Asifa Majid & Stephen C. Levinson - 2010 - Behavioral and Brain Sciences 33 (2-3):103-103.
    The linguistic and cognitive sciences have severely underestimated the degree of linguistic diversity in the world. Part of the reason for this is that we have projected assumptions based on English and familiar languages onto the rest. We focus on some distortions this has introduced, especially in the study of semantics.
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  • Cognitive Adaptation: Insights from a Pragmatist Perspective.Jay Schulkin - 2008 - Contemporary Pragmatism 5 (1):39-59.
    Classical pragmatism construed mind as an adaptive organ rooted in biology; biology was not one side and culture on the other. The cognitive systems underlie adaptation in response to the precarious and in the search for the stable and more secure that result in diverse forms of inquiry. Cognitive systems are rooted in action, and classical pragmatism knotted our sense of ourselves in response to nature and our cultural evolution. Cognitive systems should be demythologized away from Cartesian detachment, and towards (...)
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  • Teleological reasoning about nature: intentional design or relational perspectives?Sandra R. Waxman & Douglas L. Medin - 2013 - Trends in Cognitive Sciences 17 (4):166-171.
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  • On the Use of the Culture Concept in the Indigenous Psychologies: Reply to Hwang and Liu.Carl Martin Allwood - 2011 - Social Epistemology 25 (2):141 - 152.
    The culture concept used in the indigenous psychologies is important since these psychologies aim to be rooted in the local culture of the research participants. Culture is an empirical phenomenon. Thus, the extent to which meaning content is shared in a society, and by what categories of people, is an empirical issue. It should not be solved by default by the use of a culture concept that assumes that all cultural content is shared. The philosophical and pragmatic?political reasons suggested by (...)
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  • How Prone are Bulgarians to Heuristics and Biases? Implications for Studying Rationality across Cultures.Nikolay R. Rachev & Miglena Petkova - 2019 - Journal of Cognition and Culture 19 (3-4):322-342.
    Dual-processes theories of cognition implicitly assume universality of the human mind. However, research has shown that large-scale differences exist in thinking styles across cultures. Thereby, the universality of the effects found in Western samples remains an open empirical question. Here, we explored whether effects predicted by prospect theory, such as the framing effect, would be observed in a sample of 312 Bulgarian students. Overall, the size of the framing effect was smaller than in the original studies. Most notably, we failed (...)
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  • Cultural Differences in Children’s Ecological Reasoning and Psychological Closeness to Nature: Evidence from Menominee and European American Children.Sara J. Unsworth, Douglas L. Medin, Sandra R. Waxman, Wallis Levin, Karen Washinawatok & Megan Bang - 2012 - Journal of Cognition and Culture 12 (1-2):17-29.
    In spite of evidence for cultural variation in adult concepts of the biological world (i.e., folkbiological thought), research regarding the influence of culture on children’s concepts is mixed, and cultural influences on many aspects of early folkbiological thought remain underexplored. Previous research has shown that there are cultural differences in ecological reasoning and psychological closeness to nature between Menominee Native American and rural European American adults (e.g., Medin et al., ; Bang et al., ). In the present research we examined (...)
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  • Reframing Sacred Values.Scott Atran & Robert Axelrod - unknown
    Sacred values differ from material or instrumental values in that they incorporate moral beliefs that drive action in ways dissociated from prospects for success. Across the world, people believe that devotion to essential or core values – such as the welfare of their family and country, or their commitment to religion, honor, and justice – are, or ought to be, absolute and inviolable. Counterintuitively, understanding an opponent's sacred values, we believe, offers surprising opportunities for breakthroughs to peace. Because of the (...)
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  • Anthropology in the Cognitive Sciences: The Value of Diversity.Sara J. Unsworth - 2012 - Topics in Cognitive Science 4 (3):429-436.
    Beller, Bender, and Medin (this issue) offer a provocative proposal outlining several reasons why anthropology and the rest of cognitive science might consider parting ways. Among those reasons, they suggest that separation might maintain the diversity needed to address larger problems facing humanity, and that the research strategies used across the disciplines are already so diverse as to be incommensurate. The present paper challenges the view that research strategies are incommensurate and offers a multimethod approach to cultural research that can (...)
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  • On the Foundation of the Indigenous Psychologies.Carl Martin Allwood - 2011 - Social Epistemology 25 (1):3-14.
    Scientific indigenous psychologies have been developed mostly in non‐western countries. Indigenous psychologies, seeing mainstream psychology as too western in its cultural foundation, are based on the culture of the society being investigated. In this article I critique the concept of culture used by representative researchers of indigenous psychologies in the English‐language literature and contrast it to current concepts of culture in the social sciences. Furthermore, I argue that the concept of culture used in this literature has implications for the cultural (...)
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  • Cephalic Organization: Animacy and Agency.Jay Schulkin - 2008 - Contemporary Pragmatism 5 (1):61-77.
    Humans come prepared to recognize two fundamental features of our surroundings: animate objects and agents. This recognition begins early in ontogeny and pervades our ecological and social space. This cognitive capacity reveals an important adaptation and sets the conditions for pervasive shared experiences. One feature of our species and our evolved cephalic substrates is that we are prepared to recognize self-propelled action in others. Our cultural evolution is knotted to an expanding sense of shared experiences.
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