Plants are capable of a range of complex interactions with the environment. Over the last decade, some authors have used this as evidence to argue that plants are cognitive agents. While there is no consensus on this view, it is certainly interesting to approach the debate from a comparative perspective, trying to understand whether different lineages of plants show different degrees of responsiveness to environmental cues, and how their responses compare with those of animals or humans. In this paper, I (...) suggest that a potentially fruitful approach to these comparative studies is provided by automata theory. Accordingly, I shall present a possible application of this theory to plant communication. Two tentative results will emerge. First, that different lineages may exhibit different levels of complexity in response to similar stimuli. Second, that current evidence does not allow to infer great cognitive sophistication in plants. (shrink)

The present study aimed to delineate the characteristics of empathy and mental health in preschool teachers and examine the role of empathy in preschool teachers’ mental health. The sample in this study consisted of 4348 preschool teachers, who were divided into 4 groups according to their years of teaching experience (less than 2 years, 2 to 5 years, 5 to 10 years, and more than 10 years). The Chinese version of the Symptom Checklist 90 was used to measure the mental (...) health symptoms of the participants, and the Chinese version of the Interpersonal Reactivity Index was employed to assess various aspects of the participants’ empathy. The results indicated that preschool teachers scored higher than the controls for most mental symptoms, and most symptoms increased as teaching experience increased, independent of the effect of age. The study also found that the four dimensions of empathy showed different trends across the four teaching experience groups: fantasy remained stable, empathic concerns and perspective taking showed decreasing trends, and personal distress showed an increasing trend. Moreover, the present research found a relatively complex relationship between empathy and mental health in preschool teachers: while fantasy and personal distress positively predicted mental health symptoms in preschool teachers, perspective taking and empathic concern negatively correlated with most of the symptoms. It seems that empathy contains both risky and protective factors for individuals’ mental health, and these factors are affected by years of teaching experience. (shrink)

Robots are increasingly envisaged as our future cohabitants. However, while considerable progress has been made in recent years in terms of their technological realization, the ability of robots to inter-act with humans in an intuitive and social way is still quite limited. An important challenge for social robotics is to determine how to design robots that can perceive the user’s needs, feelings, and intentions, and adapt to users over a broad range of cognitive abilities. It is conceivable that if robots (...) were able to adequately demonstrate this, humans would eventually accept them as social companions. We argue that the best way to achieve this is using a systematic experimental approach based on behavioral and physiological neuroscience methods such as motion/eye tracking, electroencephalography (EEG), or functional near-infrared spectroscopy (fNIRS) embedded in interactive human-robot paradigms. This approach requires understanding how humans interact with each other, how they perform tasks together and how they develop feelings of social connection over time, and using these insights to formulate design principles that make social robots attuned to the workings of the human brain. In this review, we put forward the argument that the likelihood of artificial agents being perceived as social companions can be increased by designing them in a way that they are perceived as intentional agents that activate areas in the human brain involved in social-cognitive processing. We first review literature related to social-cognitive mechanisms involved in human-human interactions, and high-light the importance of perceiving others as intentional agents to activate these brain areas. We then discuss how attribution of intentionality can positively affect human-robot interaction by (a) fostering feelings of social connection, empathy and prosociality, and by (b) enhancing performance on joint human-robot tasks. Lastly, we describe circumstances under which attribution of intentionality to robot agents might be disadvantageous, and discuss challenges associated with designing social robots that are inspired by neuroscientific principles. (shrink)

A defining characteristic of primary emotions is that they occur in wide variety of species. Secondary emotions are thought to be restricted to humans and other primates. We report evidence from two studies investigating claims of primary and secondary emotions in non-primate species. Study 1. We surveyed 907 owners about emotions that they had observed in their animal. Participants reported primary emotions more frequently than secondary emotions and self-conscious emotions more frequently than self-conscious evaluative emotions. Jealousy was reported at very (...) high levels (81% of dogs and 79% of horses), which was surprising as jealousy is generally defined as a secondary emotion. Study 2. Forty dog owners were interviewed about the contexts and behaviours that led them to claim their animal was jealous. There was coherence and consistency in the behavioural descriptions of jealousy. We claim that such reports provide evidence for the existence of secondary emotions in non-primate species as predicted by theorists such as Buck (Citation1999). (shrink)

Physician empathy is considered essential for good clinical care. Empirical evidence shows that it correlates with better patient satisfaction, compliance, and clinical outcomes. These data have nevertheless been criticized because of a lack of consistency and reliability. In this paper, we claim that these issues partly stem from the widespread idealization of empathy: we mistakenly assume that physician empathy always contributes to good care. This has prevented us from agreeing on a definition of empathy, from understanding the effects of its (...) different components and from exploring its limits. This is problematic because physicians’ ignorance of the risks of empathy and of strategies to manage them can impact their work and wellbeing negatively. To address this problem, we explore the effects of the potential components of empathy and argue that it should be conceived as a purely descriptive and wide term. We end by discussing implications for medical education. (shrink)

Over 35 years ago, Meltzoff and Moore (1977) published their famous article ‘Imitation of facial and manual gestures by human neonates’. Their central conclusion, that neonates can imitate, was and continues to be controversial. Here we focus on an often neglected aspect of this debate, namely on neonatal spontaneous behaviors themselves. We present a case study of a paradigmatic orofacial ‘gesture’, namely tongue protrusion and retraction (TP/R). Against the background of new research on mammalian aerodigestive development, we ask: How does (...) the human aerodigestive system develop and what role does TP/R play in the neonate’s emerging system of aerodigestion? We show that mammalian aerodigestion develops in two phases: (1) from the onset of isolated orofacial movements in utero to the post-natal mastery of suckling at 4 months after birth, and; (2) thereafter, from preparation to the mastery of mastication and deglutition of solid foods. Like other orofacial stereotypies, TP/R emerges in the first phase and vanishes prior to the second. Based upon recent advances in activity-driven early neural development, we suggest a sequence of three developmental events in which TP/R might participate: the acquisition of tongue control, the integration of the central pattern generator for TP/R with other aerodigestive CPGs, and the formation of connections within the cortical maps of S1 and M1. If correct, orofacial stereotypies are crucial to the maturation of aerodigestion in the neonatal period but also unlikely to co-occur with imitative behavior. (shrink)

In this paper, I start by suggesting a new definition of empathy. I go on by answering the question of “Who feels empathy?”. I list some examples of people, illustrating how the level of feeling empathy differs from one category of people to another. It’s actually almost everybody who feels empathy: the baby, the good Samaritan and the other two priests, the tax evader, the psychopath, the judges, juries, lawyers, the politician, the bully adolescent, the therapist, etc.… Then I explain, (...) “Why empathy is experienced/felt differently?”, by drawing on some neuroscience data, and some literature in psychology or philosophy along with some personal suggestions or assumptions. Just to mention one plausible data: we know that the human brain is half developed at birth. It takes twelve to fourteen years for the brain to fully develop. And the frontal lobe continues to develop until the third decade of life! I suggest we must attend to these phases of brain development to learn empathy since that is when the plasticity of the brain and the learning kick-in. Hence, the third section of the paper demonstrates “How can we develop an empathic mind/behaviour given the nature of our empathic brain?”: with some supportive research and studies, I justify the statement that “ideally from early age, and all the way up to adulthood, empathy can be learned through nurturing, education, imitation…, through alternative realities such as mindfulness and awareness, and through therapy, memory improvement, training programs, etc.…” In the conclusion, I assert, using some philosophical thoughts and analogies, that a fully developed empathic behaviour, that embraces all three aspects cognitive, affective and compassionate empathy, being the opposite of indifference, is the vehicle to a peaceful, harmonious and just society. (shrink)

Humans are fundamentally social and tend to create emergent organizations when interacting with each other; from dyads to families, small groups, large groups, societies and civilizations. The study of the neuronal substrate of human social behavior is currently gaining momentum in the young field of social neuroscience. Hyperscanning is a neuroimaging technique by which we can study two or more brain simultaneously while participants interact with each other. The aim of this article is to discuss several factors that we deem (...) important in designing hyperscanning experiments. We first review hyperscanning studies performed by means of electroencephalography (EEG) that have been relying on a continuous interaction paradigm. Then, we provide arguments for favoring ecological paradigms, for studying the emotional component of social interactions and for performing longitudinal studies, the last two aspects being largely neglected so far in the hyperscanning literature despite their paramount importance in social sciences. Based on these premises we argue that music performance is a suitable experimental setting for hyperscanning and that for such studies EEG is an appropriate choice as neuroimaging modality. (shrink)

Chater & Loewenstein argue for a shift in focus from individual- to structural-level approaches to societal ills. This is valid and important but overlooks the barriers inherent in the current US partisan context. Psychology can be applied to help people of mixed allyship join together, to effectively and quickly force institutions and corporations to accept structural change.

Slight absolute changes in the Shanghai Stock Exchange Index (SHSE) corresponded to the city’s immediate increases in coronary heart disease deaths and stroke deaths. Significant fluctuations in the Shenzhen Stock Exchange Index (SZSE) corresponded to the country’s minor, delayed death rates. Investors deal with money, greed, stock volatility, and risky decision-making. Happy people live longer and better. We ask the following question: Who are the investors with the highest and most sustainable stock happiness, and why? Monetary wisdom asserts: Investors apply (...) their deep-rooted values (avaricious love-of-money aspiration and locus of control, Level 2) as a lens to frame critical concerns in the proximal-immediate (Shanghai Stock Exchange Index changes, Level 1) and the omnibus-distal contexts (domicile: city vs. country, Level 2) to maximize expected utility (portfolio changes, Level 1) and ultimate serenity (stock happiness, Level 1). We collected multilevel data—the longitudinal SHSE and 227 private investors’ daily stock happiness and portfolio changes for 36 consecutive trading days in four regions of China. Investors had an average liquid asset of $76,747.41 and $54,660.85 in stocks. This study is not a “one-shot” game with “nothing at stake.” We classified Shanghai and Beijing as the city and Shenzhen and Chongqing as the country. Our cross-level 3-D visualization reveals that regardless of SHSE volatility, investors with low aspiration, external control, and country domicile enjoy the highest and most sustainable stock happiness with minimum fluctuations. Independently, investors with low aspiration, external control, and country domicile tend to make fewer portfolio changes than their counterparts. Behaviorally, less is more, debunking the myth—risky decisions excite stock happiness. Our longitudinal study expands prospect theory, incorporates attitude toward money, and makes robust contributions to behavioral economics and business ethics. We help investors and ordinary citizens make happy, healthy, and wealthy decisions. Most importantly, the life you save may be your own. (shrink)

Imitation and mirroring processes are necessary but not sufficient conditions for children to develop human sociality. Human sociality entails more than the equivalence and connectedness of perceptual experiences. It corresponds to the sense of a shared world made of shared values. It originates from complex ‘open’ systems of reciprocation and negotiation, not just imitation and mirroring processes that are by definition ‘closed’ systems. From this premise, we argue that if imitation and mirror processes are important foundations for sociality, human inter-subjectivity (...) develops primarily in reciprocation, not just imitation. Imitation provides a basic sense of social connectedness and mutual acknowledgment of existing with others that are ‘like me.’ However, it does not allow for the co-construction of meanings with others. For human sociality to develop, imitation and mirroring processes need to be supplemented by an open system of reciprocation. Developmental research shows that from the second month, mirroring, imitative, and other contagious emotional responses are by-passed. Imitation gives way to first signs of reciprocation (primary intersubjectivity), joint attention to objects (secondary intersubjectivity), the emergence of values that are jointly represented and negotiated with others (tertiary intersubjectivity), and eventually the development of an ethical stance accompanying theories of mind by 4 years of age. We review this development and propose that if mirroring processes enable individuals to bridge their subjective experiences, human inter-subjectivity proper develops from reciprocal social exchanges that lead to value negotiation and mutual recognition, both cardinal trademarks of human sociality. (shrink)

There has been recent speculation that some animals are moral agents. Using a retributivist framework, I argue that if some animals are moral agents, then there are circumstances in which some of them deserve punishment. But who is best situated to punish animal wrongdoers? This paper explores the idea that the answer to this question is humans.

ABSTRACTAcross two studies majority group children’s perception of positive and negative emotions in ethnic in-group and disadvantaged ethnic out-group peers was examined. Study 1 (N =...

Coall & Hertwig (C&H) demonstrate the importance of grandparents to children, even in low fertility societies. We suggest policy-makers interested in reproductive timing in such contexts should be alerted to the practical applications of this cooperative breeding framework. The presence or absence of a supportive kin network could help explain why some women begin their reproductive careers or.

Oncological treatments are responsible for many of the physical changes associated with cancer. Because of this, cancer patients are at high risk of developing mental health problems. The aim of this study is to propose an innovative Virtual Reality training that uses a somatic technique to create a bridge with the bodily dimension of cancer. After undergoing a psycho-educational procedure, a combination of exposure, out-of-body experience, and body swapping will gradually train the patient to cope with cancer-related difficulties, increasing stress (...) tolerance, and patient empowerment. The most engaging step of this advanced form of Stress Inoculation Training is the body swapping experience, which will guide the patient in embodying a resilient cancer patient who is facing similar difficulties. Through the VR ability to simulate the human brain functioning, and the potential of embodiment to hook to the somatic dimension of illness, we expect that once the concepts endured through the patient’s experience of resilience are triggered, the patient will be more prone to implement functional coping strategies in real life, reaching empowerment and adjusting to the post-treatment difficulties. When the scenarios are built and the training tested, our intervention could be used to support patients with different oncological diseases and who are treated in different cancer hospitals, as well as patients with other non-oncological problems. Future research should focus on using our paradigm for other clinical populations, and supporting cancer patients in coping with different distressing situations. (shrink)

I argue that analyses of various kinds of cooperation will benefit from an account of the cognitive and communicative functions required for the cooperation. In particular, I focus on the role of intersubjectivity , which has not been sufficiently considered in game theory. Intersubjectivity will here be divided into representing the emotions, desires, attention, intentions, and beliefs of others. I then analyze some kinds of cooperation—reciprocal altruism, indirect reciprocity, cooperation on future goals, and conventions—with respect to their cognitive and communicative (...) prerequisites. It is argued that uniquely human forms of cooperation depend on advanced forms of intersubjectivity. (shrink)

In order to judge artworks, that is, to understand and to appreciate artworks, David Hume states in his essay Of the Standard of Taste that a good critic needs a particular kind of art education, one summarized in his five criteria for establishing a standard of taste: 1. "delicacy of imagination"; 2. "practice in a particular art and the frequent survey or contemplation of a particular species of beauty"; 3. "form comparisons between several species and degrees of excellence, and estimating (...) their proportion to each other"; 4. "free from all prejudice"; and 5. "good sense," which not only checks the influence of prejudice but also by means of keen reasoning allows the good critic to comprehend the artwork... (shrink)

This article is about impathy (introversive empathy), understood as the ability to share in and understand one’s own feelings, which is considered a critical psychological construct relevant for the recovery and maintenance of mental health. However, while the ability to empathize with oneself has received considerable attention from the clinical community, this has not been paralleled by the same scientific scrutiny, which was subject to the ability to empathize with others. Impathy has not yet been operationally defined and thus has (...) remained relatively unexplored, both conceptually and empirically. This work describes an operational definition of impathy with four dimensions: Perceiving, Meta-Position, Accepting Attitude, and Understanding. Issues of differentiation from related constructs are discussed and avenues of clinical applicability are explored, suggesting that impathy exists as a distinct human capacity, which can be assessed and which has important clinical implications. The paper closes with future directions, including the assessment of impathy and possible research questions. (shrink)

Rather than occurring abstractly (autonomously), ethical growth occurs in interpersonal relationships (IRs). It requires optimally functioning cognitive processes [attention, working memory (WM), episodic/autobiographical memory (AM), inhibition, flexibility, among others], emotional processes (physical contact, motivation, and empathy), processes surrounding ethical, intimacy, and identity issues, and other psychological processes (self-knowledge, integration, and the capacity for agency). Without intending to be reductionist, we believe that these aspects are essential for optimally engaging in IRs and for the personal constitution. While they are all integrated (...) into our daily life, in research and academic work, it is hard to see how they are integrated. Thus, we need better theoretical frameworks for studying them. That study and integration thereof are undertaken differently depending on different views of what it means to live as a human being. We rely on neuroscientific data to support the chosen theory to offer knowledge to understand human beings and interpersonal relational growth. We should of course note that to describe what makes up the uniqueness of being, acting, and growing as a human person involves something much more profound which requires too, a methodology that opens the way for a theory of the person that responds to the concerns of philosophy and philosophical anthropology from many disciplines and methods (Orón Semper, 2015;Polo, 2015), but this is outside the scope of this study. With these in mind, this article aims to introduce a new explanatory framework, called the Interprocessual-self (IPS), for the neuroscientific findings that allow for a holistic consideration of the previously mentioned processes. Contributing to the knowledge of personal growth and avoiding a reductionist view, we first offer a general description of the research that supports the interrelation between personal virtue in IRs and relevant cognitive, emotional, and ethic-moral processes. This reveals how relationships allow people to relate ethically and grow as persons. We include conceptualizations and descriptions of their neural bases. Secondly, with the IPS model, we explore neuroscientific findings regarding self-knowledge, integration, and agency, all psychological processes that stimulate inner exploration of the self concerning the other. We find that these fundamental conditions can be understood from IPS theory. Finally, we explore situations that involve the integration of two levels, namely the interpersonal one and the social contexts of relationships. (shrink)

Humans in diverse cultures develop a capacity to recognize and share others’ emotional states. In this article, studies in adult and developmental populations are reviewed and synthesized to build a framework for understanding the neural bases and development of emotion recognition. It is proposed that foundations for the development of emotion recognition are provided by an experience-expectant neural circuitry that emerges early in life, biases infants to attend to biologically salient information, and is refined and specialized through experience for processing (...) species-typical signals of emotions. It is also discussed how genetic variations and experiences during sensitive periods of development can affect the developmental process and give rise to subtle individual differences in emotion recognition. (shrink)

Theories on empathy have argued that feeling empathy for others is related to accurate recognition of their emotions. Previous research that tested this assumption, however, has reported inconsiste...

Hibbing et al.'s article isolates a plausible psychological factor contributing to differences in political orientation. However, there are two potential difficulties. Both the nature of negativity and the liberal–conservative opposition are ambiguous. A possible way of treating these problems enhances the theoretical framework through fuller reference to emotion systems and categories of triggers for those systems.

The differences and similarities between human and non-human animals are constantly up for discussion and an overview is needed. Four central fields of behaviour related to complex symbolic activities, tool making and tool use, culture and social transmission and sociality and morality, are surveyed and comparatively analysed to identify particular human characteristics. Data from a broad range of sciences are brought together to introduce light and shade into the picture. The differences found inside field four are especially striking. Humans are (...) “ultra-social”. Evolution seems to have favoured a more collaborative kind of sociality in our species, and features like other-regarding preferences, large scale cooperation with non-kin, and strangers as well as third-party sanctions, appear to be derived properties of humans that have evolved after Homo and Pan diverged. (shrink)