Behavioral momentum theory has evolved within the realm of operant conditioning. The thought-provoking momentum metaphor equates the strength of an operant response with its resistance to change and preference (i.e., choice) for that response over other available responses. Whereas baseline response rate (velocity in the metaphor) is assumed to be largely influenced by the response-reinforcer contingency, resistance to change and preference are assumed to reflect an intervening variable called behavioral mass, which is determined primarily by the stimulus-reinforcer relationship. This invites (...) the question of how well the momentum metaphor applies to the stimulus-reinforcer relationships of traditional Pavlovian paradigms. Presumably, a correspondence exists between behavioral mass and the notion of associative strength in the associative learning literature. Although response rate has little meaning in the trialwise structure of classical (i.e., Pavlovian) conditioning, response probability or magnitude might be regarded metaphorically as velocity. Momentum theory suggests that resistance to change (e.g., extinction) is a better indicator of associative strength than is response probability or magnitude. Therefore, variables that strengthen Pavlovian learning should influence resistance to extinction of conditioned responding in a similar manner. Moreover, it is important to assess momentum theory outside of strictly operant paradigms, particularly because in clinical settings many common disorders (e.g., phobias) and their therapies (e.g., cue exposure) are thought to be classically conditioned. (shrink)

This is the first book-length project to examine the relationship between blackness, queerness, and hip hop. Using aesthetics as its organizing lens, Hip Hop Heresies attends to the ways that hip hop cultural production in New York City from the 1970s through the first fifteen years of the 21st century produced hip hop cultural products (film, visual art, and music) that offer "queer articulations" of race, gender, and sexuality that are contrary to hegemonic ideas and representations of those categories in (...) hip hop production, as well as in writing about hip hop culture. (shrink)

Homosexual aversion therapy enjoyed two brief but intense periods of clinical experimentation: between 1950 and 1962 in Czechoslovakia, and between 1962 and 1975 in the British Commonwealth. The specific context of its emergence was the geopolitical polarization of the Cold War and a parallel polarization within psychological medicine between Pavlovian and Freudian paradigms. In 1949, the Pavlovian paradigm became the guiding doctrine in the Communist bloc, characterized by a psychophysiological or materialist understanding of mental illness. It was (...) taken up by therapists in Western countries who were critical of psychoanalysis and sought more ‘scientific’ diagnostic and therapeutic methods that focused on empirical evidence and treating actual symptoms. However, their attitude towards homosexuality often played a decisive role in how they used aversion therapy. Whereas Czechoslovakian researchers cautioned readers about low success rates and agitated for homosexual law reform in 1961, most of their anglophone counterparts selectively ignored or misrepresented the results of ‘the Prague experiment’, instead celebrating single-case ‘success’ stories in their effort to correct ‘abnormal’ sexual orientation. In histories of queer sexuality and its pathologization, the behaviourist paradigm remains almost entirely unmapped. This article provides the most detailed study to date of aversion therapy literature from both sides of the East/West border. In doing so, it contributes to the project not only of ‘decentring Western sexualities’, but of decentring Western sexological knowledge. Given its Pavlovian origins, the history of homosexual aversion therapy can be fully understood only in the context of Cold War transnational sexological knowledge exchange. (shrink)

Two experiments were conducted to examine whether the resistance to extinction obtained in evaluative conditioning (EC) studies implies that EC is a qualitatively distinct form of classical conditioning (Baeyens, Eelen, & Crombez, 1995 Baeyens, F, Eelen, P, and Crombez, G, (1995a). Pavlovian associations are forever: On classical conditioning and extinction, Journal of Psychophysiology 9 ((1995a)), pp. 127–141.[Web of Science ®], [Google Scholar]a) or whether it is the result of an nonassociative artefact (Field & Davey, 1997 Field, AP, and Davey, (...) GCL, (1997). Conceptual conditioning: Evidence for an artifactual account of evaluative learning, Learning and Motivation 25 ((1997)), pp. 446–464.[Crossref], [Web of Science ®], [Google Scholar], 1998 Field, AP, and Davey, GCL, (1998). Evaluative conditioning: Arti‐fact or ‐fiction?‐ A reply to Baeyens, De Houwer, Vansteenwegen, and Eelen (1998), Learning and Motivation 29 ((1998)), pp. 475–491.[Crossref], [Web of Science ®], [Google Scholar], 1999 Field, AP, and Davey, GCL, (1999). Reevaluating evaluative conditioning: A nonassociative explanation of conditioning effects in the visual evaluative conditioning paradigm, Journal of Experimental Psychology: Animal Behavior Processes 25 ((1999)), pp. 211–224.[Crossref], [PubMed], [Web of Science ®], [Google Scholar]). Both experiments included between‐subjects control groups in addition to standard within‐subjects control conditions. In Experiment 1, only verbal ratings were measured in order to evaluate the effect of postacquisition CS‐only exposures on EC whereas in Experiment 2, verbal ratings and postextinction priming effects were measured. The results showed that the EC effects are demonstrable in a between‐subjects design and that the extinction procedure did not have any influence on the acquired evaluative value of CSs regardless of whether the verbal ratings or the priming effects were used as dependent variables. The present results provide evidence that EC is resistant to extinction and suggest an interpretation of EC as a qualitatively distinct form of associative learning. (shrink)

Fulcher and Hammerl's (2001) important exploration of the role of contingency awareness in evaluative conditioning (EC) raises a lot of issues for discussion: (1) what boundaries, if any, exist between EC and affective learning paradigms?; (2) if EC does occur without awareness does this mean it is nonpropositional learning?; (3) is EC driven by stimulus-response (S-R), rather than stimulus-stimulus (S-S), associations and if so should it then surprise us that contingency awareness is not important?; and (4) if S-R associations are (...) at the heart of EC, should we automatically assume EC is part of a different learning mechanism to autonomic Pavlovian conditioning (Field, 2000a, 2000b)? This article, after a critical review of Fulcher and Hammerl's work, discusses these issues with reference to what can be realistically inferred about the mechanisms underlying EC. (shrink)

Biologists recognize Pavlovian conditioning as a mechanism by which individuals can adaptively modify their social and nonsocial behavior quickly to relevant features of the natural environment. This commentary supports Domjan et al.'s point that psychologists could gain important insights by broadening the range of species and behaviors they study and by continuing to adopt a functional perspective to investigate Pavlovian conditioning and other forms of learning.

The conceptual and investigative tools for the analysis of social behavior can be expanded by integrating biological theory, control systems theory, and Pavlovian conditioning. Biological theory has focused on the costs and benefits of social behavior from ecological and evolutionary perspectives. In contrast, control systems theory is concerned with how machines achieve a particular goal or purpose. The accurate operation of a system often requires feed-forward mechanisms that adjust system performance in anticipation of future inputs. Pavlovian conditioning is (...) ideally suited to subserve this function in behavioral systems. Pavlovian mechanisms have been demonstrated in various aspects of sexual behavior, maternal lactation, and infant suckling. Pavlovian conditioning of agonistic behavior has been also reported, and Pavlovian processes may likewise be involved in social play and social grooming. Several further lines of evidence indicate that Pavlovian conditioning can increase the efficiency and effectiveness of social interactions, thereby improving their cost/benefit ratio. We extend Pavlovian concepts beyond the traditional domain of discrete secretory and other physiological reflexes to complex real-world behavioral interactions and apply abstract laboratory analyses of the mechanisms of associative learning to the daily challenges animals face as they interact with one another in their natural environments. Key Words: aggression; biological theory; control theory; feed-forward mechanisms; learning theory; nursing and lactation; Pavlovian conditioning; sexual behavior; social behavior; social grooming; social play. (shrink)

The extent to which Pavlovian feed-forward mechanisms operate in primates is debatable. Monkeys and apes are long-lived, usually gregarious, and intelligent animals reliant on learned behavior. Learning occurs during play, mother-infant interactions, and grooming. We address these situations, and are hesitant to accept Domjan et al.'s reliance on Pavlovian conditioning as a major operant in primates.

Although conditional stimulus (CS)/unconditional stimulus (US) contingency awareness appears to be necessary for human Pavlovian autonomie conditioning, only a selective review of the literature and the forgetting of certain basic, brute facts can allow the cognitive conclusion that awareness causes, or even is important for, conditioning. That conclusion is theoretically barren for explaining the phenomenon and is also of little potential practical use.

In the early 1950s, the Chinese communist party promoted a massive Learning-from-the-Soviet-Union Campaign and made Pavlov’s reflexology the political-academic orthodoxy in physiology, medical science and psychology. In the late 1950s, however, while Pavlov’s theory was continuously advocated by physiologists and medical scientists, it suffered a major setback in psychology as Pavlovian psychology was criticized as being bourgeois and reactionary. How was it possible for such sheer contrast across disciplines to take place within a few years? This paper argues that (...) the greater ideologization of Pavlovian psychology was conditioned by a number of factors: the Sino-Soviet relations, the shifting Chinese communist policies, professional practices, local social conditions, disciplinary cultures and discursive performances. This historical reconstruction rejects a homogenizing view of the relation between politics and science in the Maoist China, and demonstrates ways in which historical localities and dynamics ruptured the overarching political context. (shrink)

A proper evaluation of the biological significance of Pavlovian conditioning requires consideration of performance mechanisms. Domjan et al.'s definition of net benefit is simplistic, and their model promotes convergence in behaviour, ignoring the possibility of innovation.

Experimental studies of fear conditioning have identified the effectiveness of safety signals in inhibiting fear and maintaining fear-motivated behaviors. In fear conditioning procedures, the presence of safety signals means that the otherwise expected feared outcome will not now occur. Differences in the inhibitory learning processes needed to learn safety are being identified in various psychological and psychiatric conditions. However, despite early theoretical interest, the role of conditioned inhibitors as safety signals in anxiety has been under-investigated to date, in part because (...) of the stringent test procedures required to confirm the demonstration of conditioned inhibition as such. Nonetheless, the theoretical implications of an inhibitory learning perspective continue to influence clinical practice. Moreover, our understanding of safety signals is of additional importance in the context of the increased health anxiety and safety behaviors generated by the COVID-19 pandemic. (shrink)

Why would philosophers interested in the points or functions of our conceptual practices bother with genealogical explanations if they can focus directly on paradigmatic examples of the practices we now have?? To answer this question, I compare the method of pragmatic genealogy advocated by Edward Craig, Bernard Williams, and Miranda Fricker—a method whose singular combination of fictionalising and historicising has met with suspicion—with the simpler method of paradigm-based explanation. Fricker herself has recently moved towards paradigm-based explanation, arguing that (...) it is a more perspicuous way of reaping the same explanatory pay-off as pragmatic genealogy while dispensing with its fictionalising and historicising. My aim is to determine when and why the reverse movement from paradigm-based explanation to pragmatic genealogy remains warranted. I argue that the fictionalising and historicising of pragmatic genealogy is well motivated, and I outline three ways in which the method earns its keep: by successfully handling historically inflected practices which paradigm-based explanation cannot handle; by revealing and arguing for connections to generic needs we might otherwise miss; and by providing comprehensive views of practices that place and relate the respects in which they serve both generic and local needs. (shrink)

In her commentary of Field (1999), Hammerl (1999) has drawn attention to several interesting points concerning the issue of contingency awareness in evaluative conditioning. First, she comments on several contentious issues arising from Field's review of the evaluative conditioning literature, second she critiques the data from his pilot study and finally she argues the case that EC is a distinct form of conditioning that can occur in the absence of contingency awareness. With reference to these criticisms, this reply attempts to (...) address Hammerl's comments by exploring the issues of how awareness is defined, how it is best measured, and whether it is reasonable to believe that EC uniformly occurs in the absence of contingency awareness. The article concludes that the available evidence supports Field's proposition that EC is, in fact, Pavlovian learning. (shrink)

In The Paradigm of Recognition. Freedom as Overcoming the Fear of Death Paul Cobben elaborates a paradigm of recognition based on Hegel’s Phenomenology of Spirit.

The Anthropocene is a radical reconceptualisation of the relationship between humanity and nature. It posits that we have entered a new geological epoch in which the human species is now the dominant Earth-shaping force, and it is rapidly gaining traction in both the natural and social sciences. This article critically explores the scientific representation of the concept and argues that the Anthropocene is less a scientific concept than the ideational underpinning for a particular worldview. It is paradigm dressed as (...) epoch. In particular, it normalises a certain portion of humanity as the ‘human’ of the Anthropocene, reinserting ‘man’ into nature only to re-elevate ‘him’ above it. This move promotes instrumental reason. It implies that humanity and its planet are in an exceptional state, explicitly invoking the idea of planetary management and legitimising major interventions into the workings of the earth, such as geoengineering. I conclude that the scientific origins of the term have diminished its radical potential, and ask whether the concept’s radical core can be retrieved. (shrink)

A central theme of the unified framework for addiction advanced by Redish et al. is that there exists a common value or incentive process controlling Pavlovian and instrumental conditioning. Here we briefly review evidence from a variety of sources demonstrating that these incentive processes are in fact independent. Clearly the influence of Pavlovian predictors and goal values on choice offer distinct potential targets for pathologies of decision-making.

What distinguishes evils from ordinary wrongs? Is hatred a necessarily evil? Are some evils unforgivable? Are there evils we should tolerate? What can make evils hard to recognize? Are evils inevitable? How can we best respond to and live with evils? Claudia Card offers a secular theory of evil that responds to these questions and more. Evils, according to her theory, have two fundamental components. One component is reasonably foreseeable intolerable harm -- harm that makes a life indecent and impossible (...) or that makes a death indecent. The other component is culpable wrongdoing. Atrocities, such as genocides, slavery, war rape, torture, and severe child abuse, are Card's paradigms because in them these key elements are writ large. Atrocities deserve more attention than secular philosophers have so far paid them. They are distinguished from ordinary wrongs not by the psychological states of evildoers but by the seriousness of the harm that is done. Evildoers need not be sadistic:they may simply be negligent or unscrupulous in pursuing their goals. Card's theory represents a compromise between classic utilitarian and stoic alternatives (including Kant's theory of radical evil). Utilitarians tend to reduce evils to their harms; Stoics tend to reduce evils to the wickedness of perpetrators: Card accepts neither reduction. She also responds to Nietzsche's challenges about the worth of the concept of evil, and she uses her theory to argue that evils are more important than merely unjust inequalities. She applies the theory in explorations of war rape and violence against intimates. She also takes up what Primo Levi called "the gray zone", where victims become complicit in perpetrating on others evils that threaten to engulf themselves. While most past accounts of evil have focused on perpetrators, Card begins instead from the position of the victims, but then considers more generally how to respond to -- and live with -- evils, as victims, as perpetrators, and as those who have become both. (shrink)

Domjan et al.'s model of how Pavlovian processes regulate social interaction can be extended to social learning, where an individual learns about the value of events, objects, or actions from information provided by another. The conditioned properties of a particular social partner, following from a history of interactions with that partner, can modulate the efficiency and specificity of social learning.

This book explores the uses of the term “paradigm” with respect to both logos and myth in Plato, with a focus on Sophist and Statesman. In so doing, Conor Barry argues for a unitary as opposed to a developmental conception of Plato's dialogues.

Introductory background -- Paradigms in the arts and social sciences -- General-integrative paradigms in psychology -- Particular-specific paradigms in psychology -- Operational paradigms in psychology -- Conclusion.