The goal of this study is to investigate whether different types of structures and lexical tones of Chinese characters cause different processing fluency. In Experiment 1, participants’ explicit affective assessments of Chinese characters with different structures, frequencies, and lexical tones were analyzed. Results indicated that participants showed explicit preferences and dispreferences to different structures and lexical tones. In Experiment 2, participants’ implicit responses to different structures and lexical tones were investigated using a metaphor experimental paradigm. Results were consistent with the (...) major findings of Experiment 1. In Experiments 3 and 4, participants’ recognition of words of different structures and lexical tones were analyzed. Results revealed that participants had a better memory for Surround structure characters when stimuli were visually presented and for Tone 3 when stimuli were auditorily presented. Finally, the significance and implications of this study are discussed. (shrink)

In the past two decades, epistemologists have significantly expanded the focus of their field. To the traditional question that has dominated the debate — under what conditions does belief amount to knowledge? — they have added questions about testimony, epistemic virtues and vices, epistemic trust, and more. This broadening of the range of epistemic concern has coincided with an expansion in conceptions of epistemic agency beyond the individualism characteristic of most earlier epistemology. We believe that these developments have not gone (...) far enough. While the weak anti-individualism we see in contemporary epistemology may be adequate for the kinds of cases it tends to focus on, a great deal of human knowledge production and transmission does not conform to these models. Furthermore, the dispositions and norms that are knowledge-conducive in the familiar cases may not be knowledge-conducive generally. In fact, dispositions that, at an individual level, count as epistemic vices may be epistemic virtues in common social contexts. We argue that this overlooked feature of human social life means that epistemology must become more deeply and pervasively social. (shrink)

A recent skeptical challenge denies deliberation is essential to virtuous agency: what looks like genuine deliberation is just a post hoc rationalization of a decision already made by automatic mechanisms (Haidt 2001; Doris 2015). Annas’s account of virtue seems well-equipped to respond: by modeling virtue on skills, she can agree that virtuous actions are deliberation-free while insisting that their development requires significant thought. But Annas’s proposal is flawed: it over-intellectualizes deliberation’s developmental role and under-intellectualizes its significance once virtue is acquired. (...) Doing better requires paying attention to a distinctive form of anxiety—one that functions to engage deliberation in the face of decisions that automatic mechanisms alone cannot resolve. (shrink)

The paper delineates a study of executive functions, construed as procedural working memory, from a motivational perspective. Since WM theories and motivation theories are both concerned with purposive activity, the role of implicit evaluations observed in goal pursuit can be anticipated to arise also in the context of cognitive control, e.g., during the performance of the Stroop task. The role of positive and negative affect in goal pursuit consists in controlling attention resources according to the goal and situational requirements. Positive (...) affect serves to maintain goals and means in the scope of attention, whereas negative affect activates the inhibition of non-functional contents, e.g., distractors and irrelevant objects. Adaptation to conflict proceeds via sequential triggering of negative and positive affect. Moreover, it was demonstrated that the focus on action or reflection changes the scope of contents subjected to implicit control. Therefore, I suggest that the motivational system, to a large extent, plays the role of the Central Executive. The paper opens a discussion and proposes studies on affective mechanisms of cognitive control. (shrink)

We argue that while the proposed memory model by Bastin et al. can explain familiarity-based memory judgements through the interaction of a core representation system and an attribution system, recollection-based memory judgements are not based on non-mnemonic signals being attributed to memory.

Our view is that the folk concept of knowing how is more complicated than many epistemologists assume. We present four studies that go some way towards supporting our view—that the folk concept of knowledge-how is a philosophical hybrid, comprising both intellectualist and anti-intellectualist features. One upshot is, if we are going to award a presumptive status to philosophical theories of know-how that best accord with the folk concept, it ought to go to those that combine intellectualist and anti-intellectualist elements.

We report and discuss the results of a series of experiments that address a contrast effect exhibited by folk judgments about knowledge ascriptions. The contrast effect, which was first reported by Schaffer and Knobe, is an important aspect of our folk epistemology. However, there are competing theoretical accounts of it. We shed light on the various accounts by providing novel empirical data and theoretical considerations. Our key findings are, firstly, that belief ascriptions exhibit a similar contrast effect and, secondly, that (...) the contrast effect is systematically sensitive to the content of what is in contrast. We argue that these data pose significant challenges to contrastivist accounts of the contrast effect. Furthermore, some of the data set provides, in conjunction with some non-empirical epistemological arguments, some limited evidence for what we call a focal bias account of the data. According to the focal bias account, the contrast effects arise at least in part because epistemically relevant facts are not always adequately processed when they are presented in certain ways. (shrink)

ABSTRACTPresenting information in a coherent fashion has been shown to increase processing fluency, which in turn influences affective responses. The pattern of responses have been explained by two...

The concepts of “good” and “bad” are associated with right and left space. Individuals tend to associate good things with the side of their dominant hand, where they experience greater motor fluency, and bad things with their nondominant side. This mapping has been shown to be flexible: Changing the relative fluency of the hands, or even observing a change in someone else's motor fluency, results in a reversal of the conceptual mapping, such that good things become associated with the side (...) of the nondominant hand. Yet, based on prior studies, it is unclear whether space–valence associations were determined by the experience of fluent versus disfluent actions, or by the mere expectation of fluency. Here, we tested the role of expected fluency by removing motor execution and perceptual feedback altogether. Participants were asked to imagine themselves performing a psychomotor task with one of their hands impaired, after which their implicit space–valence mapping was measured. After imagining that their right hand was impaired, right-handed participants showed the “good is left” association typical of left-handers. Motor imagery can change people's implicit associations between space and emotional valence. Although asymmetric motor experience may be necessary to establish body-specific associations between space and valence initially, neither motoric nor perceptual experience is needed to change these associations subsequently. The mere expectation of fluent versus disfluenct actions can drive fluency-based effects on people's implicit spatialization of “good” and “bad.” These results suggest a reconsideration of the mechanisms and boundary conditions of fluency effects. (shrink)

Intuitively, the accuracy of initial word-referent mappings should be positively correlated with the outcome of learning. Yet recent evidence suggests an inverse effect of initial accuracy in adults, whereby greater accuracy of initial mappings is associated with poorer outcomes in a cross-situational learning task. Here, we examine the impact of initial accuracy on 4-year-olds, 10-year-olds, and adults. For half of the participants most word-referent mappings were initially correct and for the other half most mappings were initially incorrect. Initial accuracy was (...) positively related to learning outcomes in 4-year-olds, had no effect on 10-year-olds' learning, and was inversely related to learning outcomes in adults. Examination of item learning patterns revealed item interdependence for adults and 4-year-olds but not 10-year-olds. These findings point to a qualitative change in language learning processes over development. (shrink)

In this article, we propose a pluralistic approach to the explanation of social understanding that integrates literature from social psychology with the theory of mind debate. Social understanding in everyday life is achieved in various ways. As a rule of thumb we propose that individuals make use of whatever procedure is cognitively least demanding to them in a given context. Aside from theory and simulation, associations of behaviors with familiar agents play a crucial role in social understanding. This role has (...) been neglected so far. We illustrate the roles of fluency and associations in social understanding in false belief tasks. (shrink)

For decades, philosophers and psychologists have assumed that children understand other people’s behavior on the basis of Belief Reasoning (BR) at latest by age 5 when they pass the false belief task. Furthermore, children’s use of BR in the true belief task has been regarded as being ontogenetically prior. Recent findings from developmental studies challenge this view and indicate that 4- to 5-year-old children make use of a reasoning strategy, which is cognitively less demanding than BR and called perceptual access (...) reasoning (PAR), in true belief tasks. I appeal to research on fluency to explain these findings. On my account, 4- to 5- year-old children understand other people’s behavior by means of BR if they experience cognitive strain (such as in false belief tasks) but they revert to simpler heuristics PAR when such an experience is missing (such as in true belief tasks). (shrink)

In this article I defend pluralist theory against various objections. First, I argue that although traditional theories may also account for multiple ways to achieve social understanding, they still put some emphasis on one particular epistemic strategy. Pluralist theory, in contrast, rejects the so-called ‘default assumption’ that there is any primary or default method in social understanding. Second, I illustrate that pluralist theory needs to be distinguished from integration theory. On one hand, integration theory faces the difficulty of trying to (...) combine traditional theories of social understanding that have contradictory background assumptions. On the other hand, pluralist theory goes beyond integrating traditional theories by accounting for a variety of factors that may play a role in social understanding but have been neglected in such theories, including stereotype activation, social and personal relationships, contextual features, individual moods, perceptions, and so on. Third, I argue that if the default assumption is rejected, pluralist theorists need to provide another positive account of why particular cognitive processes are more likely to come into play in a specific instance of social understanding than others in order to provide a genuine alternative to traditional theories. I discuss three versions of pluralist theory that meet this challenge by pointing to normativity, fluency, and interaction. (shrink)

The feeling of error (FOE) is the subjective experience that something went wrong during a reasoning or calculation task. The main goal of the present study was to assess the accuracy of the FOE in the context of mental mathematical calculation. We used the number bisection task (NBT) to evoke this metacognitive feeling and assessed it by asking participants if they felt they have committed an error after solving the task. In the NBT participants have to determine whether the number (...) presented in the middle of a triplet corresponds to the arithmetic mean of the two outer numbers (e.g., 07_16_25) with a Yes/No answer. Our results show that FOE reports were strongly correlated with arithmetic errors and numerical properties of the NBT, suggesting that the FOE accurately represents the error. This finding indicates that even very fast metacognitive feelings are reliable when it comes to evaluating one’s own mental performance. Moreover, our results suggest that the occurrence of FOEs is determined by the fluency with which each triplet was solved and the post-decision evaluation processes that occurred after the NBT was solved. Additionally, we asked participants to report their confidence in the given answer for the cases where they did not report FOEs. Participants reported less confidence for the (objectively) incorrect answers than for the (objectively) correct ones, suggesting that in cases where they did not have a conscious FOE they still were able to implicitly detect their errors. Remarkably, confidence was also determined by the fluency of the NBT. (shrink)

We investigate the nature of the sense of presence that usually accompanies perceptual experience. We show that the notion of a sense of presence can be interpreted in two ways, corresponding to the sense that we are acquainted with an object, and the sense that the object is real. In this essay, we focus on the sense of reality. Drawing on several case studies such as derealization disorder, Parkinson’s disease and virtual reality, we argue that the sense of reality is (...) two-way independent from the spatial and sensory contents of experience. We suggest that the sense of reality is an affective experience akin to a metacognitive feeling. Finally, we present a potentially important implication of our account for the current debate between Intentionalism and Naïve Realism. Since perception is “opaque” with respect to the reality of what is perceived, Intentionalism cannot refer to the sense of reality as what differentiates perception from sensory-like experiences such as imaginings. In contrast, Naïve Realism has an independent explanation of the specificity of perception. (shrink)

Aristotle famously claimed that we perceive that we see or hear, and that this metaperception necessarily accompanies all conscious sensory experiences. In this essay I compare Aristotle’s account of metaperception with three main models of self-awareness to be found in the contemporary literature. The first model countenances introspection or inner sense as higher-order perception. The second model rejects introspection altogether, and maintains that judgments that we see or hear can be directly extracted from the first-order experience, using a procedure sometimes (...) called “an ascent routine.” The third model insists that the first-order experience has a twofold intentional structure: it is directed both at the perceived external object and at itself, i.e., reflexively. Although Aristotle’s own account is certainly closer to the third model (as Brentano rightly observed), the latter does not exhaust Aristotle’s insights on metaperception. One function of the common sense in Aristotle’s theory of perception is apparently to monitor the activity of our sensory modalities, and to make us aware that we see or hear independently of the sensory contents of our experience. I shall suggest that the monitoring function of perception is best understood in relation with contemporary cognitive science research on metacognition. Common sense is or involves a metaperceptual practical ability distinct from both object level sensory perception and metarepresentational knowledge about our senses. (shrink)

Philosophers of mind and epistemologists are increasingly making room in their theories for epistemic emotions (E-emotions) and, drawing on metacognition research in psychology, epistemic – or noetic or metacognitive – feelings (E-feelings). Since philoso- phers have only recently begun to draw on empirical research on E-feelings, in particular, we begin by providing a general characterization of E-feelings (section 1) and reviewing some highlights of relevant research (section 2). We then turn to philosophical work on E-feelings and E-emotions, situating the contributions (...) to the focus section (two articles devoted to E-feelings and two devoted to E-emotions) with respect to both the existing literature and each other (section 3). We conclude by brie y describing some promising avenues for further philosophical research on E-feelings and E-emotions (section 4). (shrink)

Alongside existing research into the social, political and economic impacts of the Web, there is a need to study the Web from a cognitive and epistemic perspective. This is particularly so as new and emerging technologies alter the nature of our interactive engagements with the Web, transforming the extent to which our thoughts and actions are shaped by the online environment. Situated and ecological approaches to cognition are relevant to understanding the cognitive significance of the Web because of the emphasis (...) they place on forces and factors that reside at the level of agent–world interactions. In particular, by adopting a situated or ecological approach to cognition, we are able to assess the significance of the Web from the perspective of research into embodied, extended, embedded, social and collective cognition. The results of this analysis help to reshape the interdisciplinary configuration of Web Science, expanding its theoretical and empirical remit to include the disciplines of both cognitive science and the philosophy of mind. (shrink)

Extended cognition brings with it a particular phenomenology. It has been argued that when an artifact is integrated into an agent’s cognitive system, it becomes transparent in use to the cognizing subject. In this paper, I challenge some of the assumptions underlying how the transparency of artifacts is described in extended cognition theory. To this end, I offer two arguments. First, I make room for some forms of conscious thought and attention within extended cognitive routines, and I question the close (...) association drawn between attention and effort. Second, I vindicate the importance of paying careful attention to individual differences and the diverse ways in which bodies and technologies can be experienced. I end by offering some hints toward an alternative, and more accurate, account of the phenomenology of extended cognition. (shrink)

Visual representation of textual works has often aided in the understanding of sophisticated concepts. In the Digital Age this is particularly true, given the advent of natural language processing, the ubiquity of general programming languages, and the maturation of digital visualization. In this article, we eschew the traditional disciplinary boundaries to view and analyze Shakespeare’s works in various ways. Our point of departure is Hamlet, where we first examine the play as a unity — both graphically and analytically. We then (...) focus on Act III, Scene 1, where we analyze one of the most famous passages in English Literature: Hamlet’s famous “To be or not to be” soliloquy. We study this passage with a sequence of progressively sophisticated content analysis software packages, each of which renders a useful artistic visual representation of the text. In these studies, we have gathered preliminary sets of context-free content data which allow us to give illustrations of a wide range of analytic tools. Throughout our explorations, we use new modes of linguistic exploration, synthesized from elements of philosophy, literature, mathematics, computer science, psychology, and the arts. Many of the methods, which help to form these new modes of exploration, may appear individually as Cartesian in nature, yet when collectively synthesized into a holism, form a fundamentally phenomenological study of human creativity. (shrink)