Minimizing the costs that others impose upon oneself and upon those in whom one has a fitness stake, such as kin and allies, is a key adaptive problem for many organisms. Our ancestors regularly faced such adaptive problems (including homicide, bodily harm, theft, mate poaching, cuckoldry, reputational damage, sexual aggression, and the infliction of these costs on one's offspring, mates, coalition partners, or friends). One solution to this problem is to impose retaliatory costs on an aggressor so that the aggressor (...) and other observers will lower their estimates of the net benefits to be gained from exploiting the retaliator in the future. We posit that humans have an evolved cognitive system that implements this strategy – deterrence – which we conceptualize as a revenge system. The revenge system produces a second adaptive problem: losing downstream gains from the individual on whom retaliatory costs have been imposed. We posit, consequently, a subsidiary computational system designed to restore particular relationships after cost-imposing interactions by inhibiting revenge and motivating behaviors that signal benevolence for the harmdoer. The operation of these systems depends on estimating the risk of future exploitation by the harmdoer and the expected future value of the relationship with the harmdoer. We review empirical evidence regarding the operation of these systems, discuss the causes of cultural and individual differences in their outputs, and sketch their computational architecture. (shrink)

The nature of envy has recently been the subject of a heated debate. Some researchers see envy as a complex, yet unitary construct that despite being hostile in nature can lead to both hostile and...

The purpose of this work is twofold: (1) to present an artistic experiment on how to use artificial intelligence to develop a “different kind” of DJ, and (2) to test a cognitive model on how music expresses emotions. Based on a former model conceived by the author, electronic music loops were tagged according to the type and intensity of the expressed emotion. Then, using a feedback model, an artificial personality was arranged, which was affected by the music and played the (...) loops depending on the emotional state the artificial personality was in. The efficiency and credibility of the model was tested in a “live event” during the Z2000 art festival in Berlin, with encouraging results. (shrink)

Understanding the very nature of the smile with an integrative approach and a novel model is a fertile ground for a new theoretical vision and insights. However, from this perspective, I challenge the authors to integrate culture and race in their model, because both factors would impact upon the embodying and decoding of facial expressions.

In this paper I evaluate the soundness of the prototype paradigm, in particular its basic assumption that there are pan-human psychological essences or core meanings that refer to basic-level natural kinds, explaining why, on the whole, human communication and learning are successful. Instead I argue that there are no particular pan-human basic elements for thought, meaning and cognition, neither prototypes, nor otherwise. To illuminate my view I draw on examples from anthropology. More generally I argue that the prototype paradigm exemplifies (...) two assumptions that dominate cognitive science: (1) If human beings use words they mean something particular and what they mean can be discovered by scientific methods. (2) There is a fixed number of domains of categorization, each made up of a fixed number of basic categories. I suggest that these two assumptions lead to Brave New World. (shrink)

A recently emerging view in music cognition holds that music is not only social and participatory in its production, but also in its perception, i.e. that music is in fact perceived as the sonic trace of social rela- tions between a group of real or virtual agents. While this view appears compatible with a number of intriguing music cognitive phenomena, such as the links between beat entrainment and prosocial behaviour or between strong musical emotions and empathy, direct evidence is lacking (...) that listeners are at all able to use the acoustic features of a musical interaction to infer the affiliatory or controlling nature of an underlying social intention. We created a novel experimental situation in which we asked expert music improvisers to communicate 5 types of non-musical social intentions, such as being domineering, dis- dainful or conciliatory, to one another solely using musical interaction. Using a combination of decoding studies, computational and psychoacoustical analyses, we show that both musically-trained and non musically-trained listeners can recognize relational intentions encoded in music, and that this social cognitive ability relies, to a sizeable extent, on the information processing of acoustic cues of temporal and harmonic coordination that are not present in any one of the musicians’ channels, but emerge from the dynamics of their interaction. By manipulating these cues in two-channel audio recordings and testing their impact on the social judgements of non-musician observers, we finally establish a causal relationship between the affiliation dimension of social behaviour and musical harmonic coordination on the one hand, and between the control dimension and musical temporal coordination on the other hand. These results provide novel mechanistic insights not only into the social cognition of musical interactions, but also into that of non-verbal interactions as a whole. (shrink)

While "Consciousness Explained" has received an enormous amount of attention since its publication, there is still little agreement on what Dennett’s account of consciousness is. Most interpreters treat his view as an instance of one or another of the standard ontological positions (functionalism, behaviorism, eliminativism, instrumentalism). I believe a different metaphysical account underlies Dennett’s view, one that is important though ill-understood. In the paper I attempt to point in the direction of a proper characterization of that account through the use (...) of two illustrative examples. A ten-point story that applies to the examples is developed, and it is suggested that the story applies equally well to Dennett’s view of consciousness. (shrink)

According to the Communicative Theory of Emotions, we experience emotions when events occur that are important for our goals and plans. A method of choice for studying these matters is the emotion diary. Emotions configure our cognitive systems and our relationships. Many of our emotions concern our relationships, and empathy is central to our experience of them. We do not always recognize our emotions or the emotions of others, but literary fiction can help improve our skills of recognition and understanding.

In this paper I adopt Aquinas’ explanation of passivity and activity by means of acts remaining in the agent and acts passing over into external matter. I use it to propose a divide between immanent-type and transcendent-type acts. I then touch upon a grammatical distinction between three kinds of verbs. To argue for the activity and passivity of affectivity I refer to the group that includes acts of transcendent-type and whose verbs in both voices possess affective meaning. In the end (...) I focus on cases in which an act of affective f-ing is mirrored in its object as being affectively f-ed. (shrink)

The author argues that the so-called “basic emotions”, such as happiness, fear or anger, are in fact cultural artifacts of the English language, just as the Ilongot concept of liget, or the Ifaluk concept of song, are the cultural artifacts of Ilongot and Ifaluk. It is therefore as inappropriate to talk about human emotions in general in terms of happiness, fear, or anger as it would be to talk about them in terms of liget or song. However, this does not (...) mean that we cannot penetrate into the emotional world of speakers of languages other than our own. Nor does it mean that there cannot be any universal human emotions. Universality of emotions is an open issue which requires further investigation. For this further investigation to be fully productive, it has to be undertaken from a universal, language and culture-independent perspective; and it has to be carried out in a universalist framework that is language and culture-independent. The author proposes for this purpose the “natural semantic metalanguage” based on universal (or near-universal) semantic primitives (or near-primitives), developed over two decades by herself and colleagues, and she argues that the use of this metalanguage facilitates such a perspective and offers such a framework. (shrink)

This article demonstrates that emotion concepts—including the so‐called basic ones, such as anger or sadness—can be defined in terms of universal semantic primitives such as “good”, “bad”, “do”, “happen”, “know”, and “want”, in terms of which all areas of meaning, in all languages, can be rigorously and revealingly portrayed.The definitions proposed here take the form of certain prototypical scripts or scenarios, formulated in terms of thoughts, wants, and feelings. These scripts, however, can be seen as formulas providing rigorous specifications of (...) necessary and sufficient conditions (not for emotions as such, but for emotion concepts), and they do not support the idea that boundaries between emotion concepts are “fuzzy.” On the contrary, the small set of universal semantic primitives employed here (which has emerged from two decades of empirical investigations by the author and colleagues) demonstrates that even apparent synonyms such as sad and unhappy embody different—and fully specifiable—conceptual structures. (shrink)

In this paper I evaluate the soundness of the prototype paradigm, in particular its basic assumption that there are pan-human psychological essences or core meanings that refer to basic-level natural kinds, explaining why, on the whole, human communication and learning are successful. Instead I argue that there are no particular pan-human basic elements for thought, meaning and cognition, neither prototypes, nor otherwise. To illuminate my view I draw on examples from anthropology. More generally I argue that the prototype paradigm exemplifies (...) two assumptions that dominate cognitive science: (1) If human beings use words they mean something particular and what they mean can be discovered by scientific methods. (2) There is a fixed number of domains of categorization, each made up of a fixed number of basic categories. I suggest that these two assumptions lead to Brave New World. (shrink)

The question of how people represent emotions is eminently important for a number of different domains of psychological research. The present study tested the assumption that emotion concepts are represented similar to theories in that they are comprised of a set of causally interrelated features. Using emotional scenarios and investigating the emotion concepts of anger, anxiety, and sadness it was found that people's representations of emotion concepts essentially involved the representation of the causal relation of emotion features and that the (...) causal status of a feature determined the feature's centrality in the concept. Moreover, people's representations of emotion concepts corresponded to basic assumptions of cognitive emotion theories, namely that cognitive appraisals cause other surface features of emotion, like expression and behaviour. By providing evidence for a theory-based representation, the present results show that the classical and the prototype approach are insufficient to model the representation of emotion concepts. (shrink)

With the rise of incivility in organizational settings, coupled with an increase in discriminatory behavior around the world, we explain how these concerns have merged to become a pervasive workplace ethical issue. An ethical-decision making model is presented that is designed to help employees address issues of incivility with a moral response action, using Islamophobia and/or anti-Muslimism as an example. By adopting a proactive moral strength-based approach to embrace and address this issue, we hope to promote respect while also mitigating (...) the lack of its presence. We explicate potential cognitive and affective influences that support an organizational member’s desire and decision to respond to incivility in a reverential manner. Given the propensity for employees to turn away, become apathetic, or to simply ignore wrongdoing, scholars need to illustrate how a path to respectful behavior can be achieved. Our model highlights variables like group norms and anticipated emotions, punctuated by different forms of self-regulation. A Kantian view, underscoring the worth of every person, underpins our appeal. (shrink)

Admiration and adoration have been considered as emotions with the power to change people, yet our knowledge of the specific nature and function of these emotions is quite limited. From an interdisciplinary perspective, we present a prototype approach to admiration and what has variously been labelled adoration, worship, or reverence. Both admiration and adoration contribute to the formation of personal and collective ideals, values, and identities, but their workings differ. We offer a detailed theoretical account of commonalities and differences in (...) the appraisal patterns and action tendencies associated with the two emotions. This analysis reveals that admiration motivates the internalisation and emulation of ideals embodied by an outstanding role model. Adoration motivates adherence to the teachings and expectations of a meaning maker and benefactor perceived as superhuman or sacred. Thus, the primary function of admiration is to promote individual learning and change, whereas adoration primarily serves to bind communities together. (shrink)

Emotions signal flaws in the person’s anticipation systems, or in other words, in aspects of models of how the world works. As these models are essentially shared in society, emotional challenges e...

We first present a reconstruction of James’s theory of emotion (JATE) and then argue for four theses: (a) Despite constructivist elements, James’s views are overall in line with basic emotions theory. (b) JATE does not exclude an influence of emotion on intentional action even in its original formulation; nevertheless, this influence is quite limited. It seems possible, however, to repair this problem of the theory. (c) Cannon’s theory of emotion is a centralized version of JATE that inherits from the latter (...) theory a potentially fatal flaw, the insufficient physiological differentiation of emotions. (d) The core claim of JATE, that emotions are bodily feelings, is very likely false. (shrink)

Recent studies have used self-report methods to defend a close associative or causal connection between appraisal and emotion. The present experiments used similar procedures to investigate remembered experiences of reasonable and unreasonable anger and guilt, and of nonemotional other-blame and selfblame. Results suggest that the patterns of appraisal reported for reasonable examples of emotions and for situations where there is a near absence of emotion may be highly similar, but that both may differ significantly from the appraisal profiles reported for (...) unreasonable examples of the same emotions. Further, relevant appraisals were not always identified by participants as the most influential determinants of guilt and anger. These findings demonstrate either that the relationship between certain appraisals and emotions is less consistent than implied in some contemporary versions of appraisal theory, or that there are problems with the validity of existing questionnaire-based measures of the variables in question. (shrink)

To understand human emotions we need, alongside appraisal, the concept of emergence (derivation from the expectations of relationships) and the concept of unfolding (of sequences that can be expressed as narratives). These processes can be seen in resentment, which has not been studied extensively in psychology. It is associated with envy, and it can be thought of as a kind of destructive anger. Such issues can be studied in works of literature: simulations of the social world in which emotions can (...) be experienced by means of empathy. Shakespeare's Othello enables us to understand the emergence and unfolding of resentment in Iago, who is passed over for promotion and improvises a plan to destroy Othello. Iago's resentment is difficult to empathize with, and the play raises the question of whether we need to recognize in ourselves the capacity for reprehensible emotions. (shrink)

The communicative theory of emotions postulates that emotions are communications both within the brain and between individuals. Basic emotions owe their evolutionary origins to social mammals, and they enable human beings to use repertoires of mental resources appropriate to recurring and distinctive kinds of events. These emotions also enable them to cooperate with other individuals, to compete with them, and to disengage from them. The human system of emotions has also grafted onto basic emotions propositional contents about the cause of (...) the emotion, the self, and other matters. Complex emotions always contain such contents, whereas basic emotions can be experienced without them. This article explains the role of basic emotions in social relationships, their effects on reasoning, and their pathology in psychological illness, such as depression and obsessive-compulsive disorder. (shrink)

Recent application of theories of embodied or grounded cognition to the recognition and interpretation of facial expression of emotion has led to an explosion of research in psychology and the neurosciences. However, despite the accelerating number of reported findings, it remains unclear how the many component processes of emotion and their neural mechanisms actually support embodied simulation. Equally unclear is what triggers the use of embodied simulation versus perceptual or conceptual strategies in determining meaning. The present article integrates behavioral research (...) from social psychology with recent research in neurosciences in order to provide coherence to the extant and future research on this topic. The roles of several of the brain's reward systems, and the amygdala, somatosensory cortices, and motor centers are examined. These are then linked to behavioral and brain research on facial mimicry and eye gaze. Articulation of the mediators and moderators of facial mimicry and gaze are particularly useful in guiding interpretation of relevant findings from neurosciences. Finally, a model of the processing of the smile, the most complex of the facial expressions, is presented as a means to illustrate how to advance the application of theories of embodied cognition in the study of facial expression of emotion. (shrink)

Niedenthal et al's classification of smiles erroneously conflates psychological mechanisms and adaptive functions. This confusion weakens the rationale behind the types of smiles they chose to individuate, and it obfuscates the distinction between the communicative versus denotative nature of smiles and the role of perceived-gaze direction in emotion recognition.

Highly divergent accounts exist of the nature of emotional feelings. Following Lambie and Marcel (2002), that divergence is traced back to actual differences in experience that result from variations in the involvement and direction of attention during emotions. The dimensions of variation include first versus second order experience, world- versus self-focus, appraisal or action-readiness focus, and attention mode (synthetic-analytic, immersed-detached). It is argued that the most characteristic form during actual emotional events consists of the more or less immersed and synthetic (...) perception of an emotionally meaningful world or of oneself as emotionally meaningful. Meaning consists of perceived qualities that represent appraisal and action readiness. Although information from one's body is central for all emotion experience, it is not central in all emotion experience. Feeling of the body in a particular state represents detached analytic self-focused awareness only.Emotion experience not only represents a perspective on emotional reactions but also contributes to the constitution of those reactions, notably with respect to attention shifts, action initiation and action guidance, and emotion regulation. It is a major factor in constituting a representation of “self” and in establishing social coherence. (shrink)

While philosophers have discussed the emotion of contempt from antiquity to the present day, contempt has received less attention in psychological research. We review the defining features of contempt, both as a short-term emotion and as a more long-lasting sentiment. Contempt is similar to anger in that it may occur after social or moral transgressions, but it differs from anger in its appraisals, actions, and emotivational goals. Unlike anger, contempt arises when a person’s or group’s character is appraised as bad (...) and unresponsive to change, leading to attempts to socially exclude the target. We discuss associative, self-regulatory, and social distancing functions of contempt and present a dynamic social model of contempt versus anger. (shrink)