The paper unpacks the far-reaching theoretical and practical issues that underlay the classical debate between cognitive psychologist Ulric Neisser and discursive social psychologists Derek Edwards and Jonathan Potter on Watergate witness John Dean's memory. Accounting for their disagreements, Neisser claimed the mantle of the cognitive-ecological approach to memory and emphasized the psychologist's ultimate priority of truth over discourse, while Edwards and Potter claimed that of discursive/rhetorical psychology and focused exclusively on discourse over truth. As such, the debate (...) at the time ended in mutual misunderstanding and the shadow of theoretical incommensurability. However, a rhetorical analysis of the arguments suggests that Neisser was right about truth when he intuitively sensed the importance of discourse, and Edwards and Potter were right about discourse when they did not lose sight of truth. Therefore, beyond the impasse there has remained a promise inherent in the debate: it demonstrated an imaginative attempt to undermine the absolute dichotomy of truth and rhetoric and demonstrate their mutual inter-dependence. As will be argued, such integration of traditional concerns of the psychologist entails the re-conceptualization of the discipline as political and moral science. (shrink)

In the drought-prone regions of Maharashtra State, a growing social movement for equitable water distribution is engaging the help of engineers to build technical projects. This movement aims to challenge the state’s agroindustrial development model favoring water-intensive sugarcane farming by redistributing water. This article examines the Baliraja Memorial Dam, located in southwestern Maharashtra. Through the dam, 400 families in the villages of Balawadi and Tandulwadi will receive a share of water for irrigation and domestic needs. This article explores the Baliraja (...) Dam as an appropriate technology project designed jointly by village farmers, engineers, and social activists. Through this unique alliance, Baliraja was designed to meet the needs of ecological restoration, community empowerment, and democratic technological design. The pioneering success of the Baliraja effort has prompted other communities to pressure the state irrigation bureaucracy to address the ecological and human costs of prolonged drought and water misuse. (shrink)

This paper provides evidence for a radically enactive, embodied account of remembering. By looking closely at highly context-dependent instances of memorizing and recalling dance material, I aim at shedding light on the workings of memory. Challenging the view that cognition fundamentally entails contentful mental representation, the examples I discuss attest the existence of non-representational instances of memory, accommodating episodic memory. That being so, this paper also makes room for content-involving forms of remembering. As a result, it supports (...) the duplex vision of mentality advanced by the REC framework. Building on research on the enactive imagination, I suggest that contentless forms of remembering act below content-involving forms. In addition, contentless and contentful forms of remembering a movement are revealed as the product of culturally scaffolded engagements with others and the environment, in which direct perception and mirroring play a fundamental role. It is argued that many of the practices of remembering a movement are best explained as enactments or re-enactments of such direct ecological perceptions. In the process, the dance studio proves to be a paradigm of the extensive mind. This paper is also intended as an invitation to the REC framework to extend the family and explicitly embrace research on sociocultural practices as an equal partner, including dance studies. Given the fundamental role that sociocultural practices play in REC’s understanding of cognition, it is only natural that further radicalization goes along those lines. (shrink)

The main purpose of this article is to consider the significance of different types of memory and non-genetic inheritance and different biosemiotic systems for the origin and evolution of language. It presents language and memory as distributed, heteronomous and system-determined processes implemented in biological and social domains. The article emphasises that language and other sign systems are both ecological and inductive systems that were caused by and always correlate with the environment and deductive systems that are inherited (...) by and depend on the internal development of organisms, individuals, and societies. The article also claims that the origin, re-occurrence and evolution of naturally-emerging sign systems presuppose their retention and accumulation in physical, biological, individual, and social types of memory and reinforcement and maintenance by conventional and deliberate social regulation and accumulation. All of this allows language and other sign systems to be situation-relevant and to be transmitted through generations without their constant reinvention. The novelty of the proposed theory of language origin and evolution is in interdisciplinary integration of biosemiotic studies, systems approaches to language and studies of inheritance systems presented by ‘Extended evolutionary synthesis’. (shrink)

Many studies have shown that about three biological motions can be maintained in working memory. However, no study has yet analyzed the difficulties of experiment materials used, which partially affect the ecological validity of the experiment results. We use the perspective of system anatomy to decompose BM, and thoroughly explore the influencing factors of difficulties of BMs, including presentation duration, joints to execute motions, limbs to execute motions, type of articulation interference tasks, and number of joints and (...) planes involved in the BM. We apply the change detection paradigm supplemented by the articulation interference task to measure the BM working memory capacity of participants. Findings show the following: the shorter the presentation duration, the less participants remembered; the more their wrist moved, the less accurate their memory was; repeating verbs provided better results than did repeating numerals to suppress verbal encoding; the more complex the BM, the less participants remembered; and whether the action was executed by the handed limbs did not affect the WMC. These results indicate that there are many factors that can be used to adjust BM memory load. These factors can help sports psychology professionals to better evaluate the difficulty of BMs, and can also partially explain the differences in estimations of BM WMC in previous studies. (shrink)

This study presents the Accra Confession as a theological response to the ecological crisis from a Reformed perspective while also addressing its critical weakness, namely the problem of universality in both Reformed ecclesiology and global approaches to ecological destruction. Because of a fragile universality, both Reformed churches and global institutions find it difficult to agree on a concrete plan to address climate change. Theologically, this difficulty arrives not primarily from disagreement with the existence or causes of climate (...) change but how Christian theological values translate concretely to acts of justice. This study proposes a way to ground these discussions on the concept of dangerous memory by resourcing the theology of Johann Baptist Metz. Dangerous memories allow stories of the suffering vanquished to be constitutive to the construction of caritas, which in turn serves as a suitable theological foundation for addressing differing approaches to engaging climate issues. Reading the Accra Confession as dangerous memory, then, provides a valuable resource to the Reformed community by allowing the testimonies of those affected adversely by climate change to substantially inform theological discourses on climate justice. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 8.1 (2003) 74-92 [Access article in PDF] John Dewey's Aesthetic Ecology of Public Intelligence and the Grounding of Civic Environmentalism Herbert Reid and Betsy Taylor "[The problem is] that of recovering the continuity of esthetic experience with normal processes of living." John Dewey, Art as Experience "This is not a protest. Repeat. This is not a protest. This is some kind of artistic expression. Over." (...) --A call that went out on Metro Toronto police radios on May 16, 1998, the date of the first Global Street Party. Quoted from Naomi Klein, No LogoThis paper argues for the importance of John Dewey's aesthetic philosophy to recent efforts to cultivate civic environmentalism while critiquing narrowly conservationist environmentalisms. We call for a strong version of civic environmentalism oriented towards holistic integration of ecological [End Page 74] concerns into all aspects of social, political, economic, and cultural life. Such a civic environmentalism argues that it is not enough to strive to preserve enclaved 'wilderness' or 'biodiversity' (as important as that is). It argues also for fundamental changes in the political and economic status quo, because ecological havoc is understood to be integrally linked with the structural forces that are increasing inequality and weakening democratic publics. Strengthening of the civic commons is integral to protection of the environmental commons. If the environmental commons are the substantive goods in common which are the sustaining grounds of life, the civic commons are the institutions, collective memories, social networks, and skills that enable and inspire individuals to engage with each other in stewarding the common good. Such collective labor for the larger good requires some form of collective imagination which enables awareness of self and other (human or non-human) as inherently valuable. But beyond this, it requires perceptual and social infrastructures that nurture the ability to see self and other as emergent from and dependent on the supra-individual matrix that supports both life and individual. Central to such civic labor, is a non-dualistic understanding of individual/matrix. Such a non-dualistic understanding of self/other-in-matrix is central to political and ecological imaginations that are decentered from ethnic, species, class, gender, or other forms of domination and solipsism.John Dewey's work as a whole is a powerful call for such a non-dualistic understanding of individual-in-matrix, and few have better understood its connections to democracy. But, it is in his philosophy of art that Dewey describes most specifically the central importance of the aesthetic dimension of public culture to overcoming crippling dualisms of Western modernity that vitiate participatory engagement- individual/world, nature/culture, ends/means, leisure/work, art/science, aesthetic/ordinary. His writings on art have not been much utilized in the philosophical work for civic environmentalism. This paper argues for their relevance to its key goal of overcoming the segmentation of life ushered in by modernity and buttressed by these dualisms.We first give an overview of recent theories of civic environmentalism and the crises it engages of inequality, injustice, technocracy, corporatization, and the pervasive assault on place and thinning of public participation. Second, we look at the implications of Dewey'saesthetic ecology for an "environmentalism of daily life" that challenges the false dualisms of neo-liberalism and of technocratic professionalism that undermine place-based [End Page 75] forms of life and knowledge. Third, we draw on Dewey's aesthetic philosophy to suggest ways to rebuild democratic public space at the nexus of body, place, and commons. Finally, we briefly outline key philosophical questions that have emerged in our ethnographic and political study of Appalachian grassroots activisms, and that embody this sort of placed, democratic mobilization to protect the civic and environmental commons. American Environmentalism: Crisis and Challenge Toward the end of the last decade, veteran New York Times journalist and now independent writer Philip Shabecoff set out to engage "a broad spectrum of thoughtful and informed people within and without the environmental movement." His Earth Rising: American Environmentalism in the 21st Century offers a very... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 8.1 (2003) 74-92 [Access article in PDF] John Dewey's Aesthetic Ecology of Public Intelligence and the Grounding of Civic Environmentalism Herbert Reid and Betsy Taylor "[The problem is] that of recovering the continuity of esthetic experience with normal processes of living." John Dewey, Art as Experience "This is not a protest. Repeat. This is not a protest. This is some kind of artistic expression. Over." (...) --A call that went out on Metro Toronto police radios on May 16, 1998, the date of the first Global Street Party. Quoted from Naomi Klein, No LogoThis paper argues for the importance of John Dewey's aesthetic philosophy to recent efforts to cultivate civic environmentalism while critiquing narrowly conservationist environmentalisms. We call for a strong version of civic environmentalism oriented towards holistic integration of ecological [End Page 74] concerns into all aspects of social, political, economic, and cultural life. Such a civic environmentalism argues that it is not enough to strive to preserve enclaved 'wilderness' or 'biodiversity' (as important as that is). It argues also for fundamental changes in the political and economic status quo, because ecological havoc is understood to be integrally linked with the structural forces that are increasing inequality and weakening democratic publics. Strengthening of the civic commons is integral to protection of the environmental commons. If the environmental commons are the substantive goods in common which are the sustaining grounds of life, the civic commons are the institutions, collective memories, social networks, and skills that enable and inspire individuals to engage with each other in stewarding the common good. Such collective labor for the larger good requires some form of collective imagination which enables awareness of self and other (human or non-human) as inherently valuable. But beyond this, it requires perceptual and social infrastructures that nurture the ability to see self and other as emergent from and dependent on the supra-individual matrix that supports both life and individual. Central to such civic labor, is a non-dualistic understanding of individual/matrix. Such a non-dualistic understanding of self/other-in-matrix is central to political and ecological imaginations that are decentered from ethnic, species, class, gender, or other forms of domination and solipsism.John Dewey's work as a whole is a powerful call for such a non-dualistic understanding of individual-in-matrix, and few have better understood its connections to democracy. But, it is in his philosophy of art that Dewey describes most specifically the central importance of the aesthetic dimension of public culture to overcoming crippling dualisms of Western modernity that vitiate participatory engagement- individual/world, nature/culture, ends/means, leisure/work, art/science, aesthetic/ordinary. His writings on art have not been much utilized in the philosophical work for civic environmentalism. This paper argues for their relevance to its key goal of overcoming the segmentation of life ushered in by modernity and buttressed by these dualisms.We first give an overview of recent theories of civic environmentalism and the crises it engages of inequality, injustice, technocracy, corporatization, and the pervasive assault on place and thinning of public participation. Second, we look at the implications of Dewey'saesthetic ecology for an "environmentalism of daily life" that challenges the false dualisms of neo-liberalism and of technocratic professionalism that undermine place-based [End Page 75] forms of life and knowledge. Third, we draw on Dewey's aesthetic philosophy to suggest ways to rebuild democratic public space at the nexus of body, place, and commons. Finally, we briefly outline key philosophical questions that have emerged in our ethnographic and political study of Appalachian grassroots activisms, and that embody this sort of placed, democratic mobilization to protect the civic and environmental commons. American Environmentalism: Crisis and Challenge Toward the end of the last decade, veteran New York Times journalist and now independent writer Philip Shabecoff set out to engage "a broad spectrum of thoughtful and informed people within and without the environmental movement." His Earth Rising: American Environmentalism in the 21st Century offers a very... (shrink)

Traditional memory strategy training interventions improve older adults’ performance on tests of episodic memory, but have limited transfer to episodic memory tasks, let alone to everyday memory. We argue that an alternative approach is needed to assist older adults to compensate for age-related cognitive declines and to maintain functional capacity in their own natural ecologies. We outline a set of principles regarding how interventions can successfully train older adults to increase successful goal pursuit to reduce risks (...) of everyday memory failures. We argue that training individuals to use metacognitive self-regulatory strategies to proactively manage formulation and pursuit of daily goals can compensate for age-related cognitive changes and increase the likelihood of goal attainment. We then describe an intervention approach that instantiates these principles in a multi-modal intervention that is unique in its three-phase approach: individualized assessment of an individual’s current approaches to self-regulation; training memory strategies, self-management skills, and new habits of mind in a group training context; and a behavioral shaping period in which individuals receive coaching and feedback on their efforts to use trained procedures to improve everyday cognition. A recently completed study conducted an initial test of the intervention, with highly encouraging results. We advocate further efforts to replicate, extend, and fine-tune this type of intervention. The ultimate goal is to be able to deliver the intervention in a way that increases its potential reach, including to subpopulations of older adults at risk for everyday cognitive impairments. (shrink)

This study reports an ecologic analysis of the relationship between mean birth weight (MBW) and nutritional, medical and social variables, using 1982 data for 47 prefectures in Japan.

In this chapter, we analyze the relationships between the Internet and its users in terms of situated cognition theory. We first argue that the Internet is a new kind of cognitive ecology, providing almost constant access to a vast amount of digital information that is increasingly more integrated into our cognitive routines. We then briefly introduce situated cognition theory and its species of embedded, embodied, extended, distributed and collective cognition. Having thus set the stage, we begin by taking an embedded (...) cognition view and analyze how the Internet aids certain cognitive tasks. After that, we conceptualize how the Internet enables new kinds of embodied interaction, extends certain aspects of our embodiment, and examine how wearable technologies that monitor physiological, behavioral and contextual states transform the embodied self. On the basis of the degree of cognitive integration between a user and Internet resource, we then look at how and when the Internet extends our cognitive processes. We end this chapter with a discussion of distributed and collective cognition as facilitated by the Internet. (shrink)

This collection of essays aims to investigate the complex issues surrounding contemporary cultural discourses on land and identity – their production, construction, and reconstruction across a range of different texts and materials. The chapters offer disciplinary and trans-disciplinary approaches opening up discussion and new routes for research in a number of interrelated areas such as Countryside vs. City, Diaspora, Landscapes of Memory and Trauma, Migrational Spaces, and Ecology. They represent a number of innovative contemporary responses to how concepts of (...) land intersect and dialogue with notions of identity across and between regions, nations, races, and cultures. Through employing interdisciplinary methods and theories drawn from diverse sources, such as cultural studies, spatial theory, philosophy and literary theory, the chapters chart varied and complex themes of identity formation in relation to spatiality. (shrink)

The ability to learn cause–effect relations from experience is critical for humans to behave adaptively — to choose causes that bring about desired effects. However, traditional experiments on experience-based learning involve events that are artificially compressed in time so that all learning occurs over the course of minutes. These paradigms therefore exclusively rely upon working memory. In contrast, in real-world situations we need to be able to learn cause–effect relations over days and weeks, which necessitates long-term memory. 413 (...) participants completed a smartphone study, which compared learning a cause–effect relation one trial per day for 24 days versus the traditional paradigm of 24 trials back- to- back. Surprisingly, we found few differences between the short versus long timeframes. Subjects were able to accurately detect generative and preventive causal relations, and they exhibited illusory correlations in both the short and long timeframe tasks. These results provide initial evidence that experience-based learning over long timeframes exhibits similar strengths and weaknesses as in short timeframes. However, learning over long timeframes may become more impaired with more complex tasks. (shrink)

The aim of this article is to shed light on Kant’s anthropological theory of memory. I shall contrast physiological studies of memory against Kant’s own study. I suggest some ideas about the relation between memory and time, as long as memory has the power to store and reproduce the temporal configuration of our representations. Moreover, I deal with the problem of personal identity and I suggest that memory contributes to the possibility of this identity (...) from a pragmatic point of view. Finally, I hold that Kant’s pragmatic anthropology does not only provide a description of memory for the human being’s self-knowledge but also for the human being’s self-perfection. Thus, such description discloses not only what the human being is but also what this can become, insofar as it is capable of perfecting itself. (shrink)

Contemporary critical instincts, in early modern studies as elsewhere in literary theory, often dismiss invocations of mind and cognition as inevitably ahistorical, as performing a retrograde version of anachronism. Arguing that our experience of time is inherently anachronistic and polytemporal, we draw on the frameworks of distributed cognition and extended mind to theorize cognition as itself distributed, cultural, and temporal. Intelligent, embodied action is a hybrid process, involving the coordination of disparate neural, affective, cognitive, interpersonal, ecological, technological, and cultural (...) resources. Because the diverse elements of such coupled systems each have their own histories and dynamics, many distinctive or competing times are built in to the very mechanisms of remembering and reasoning. We make this argument by means of two distinct case histories: a reading of the site-specific audio walk of Canadian artist Janet Cardiff; and an extended discussion of a famously anachronistic moment in William Shakespeare’s King Lear. These readings reveal the inherent polytemporalities of human mental and social life. (shrink)

Children's imitation of adults plays a prominent role in human cognitive development. However, few studies have investigated how children represent the complex structure of observed actions which underlies their imitation. We integrate theories of action segmentation, memory, and imitation to investigate whether children's event representation is organized according to veridical serial order or a higher level goal structure. Children were randomly assigned to learn novel event sequences either through interactive hands-on experience or via storybook. Results demonstrate that children's representation (...) of observed actions is organized according to higher level goals, even at the cost of representing the veridical temporal ordering of the sequence. We argue that prioritizing goal structure enhances event memory, and that this mental organization is a key mechanism of social-cognitive development in real-world, dynamic environments. It supports cultural learning and imitation in ecologically valid settings when social agents are multitasking and not demonstrating one isolated goal at a time. (shrink)

There is thought to be a rich connection between the self and the phenomenology of episodic memory. Despite the emphasis on this link, the precise relation between the two has been underexplored. In fact, even though it is increasingly acknowledged that there are various facets of the self, this notion of the multifaceted self has played very little role in theorizing about the phenomenology of episodic memory. Getting clear about the complex phenomenology of episodic memory involves getting (...) clear about various components that contribute to the sense of self. Inspired by work on 4E cognition, and focusing on the phenomenological feature of felt connections, we show that the phenomenology of episodic memory can be modulated by focusing on different facets — embodied, extended, embedded, and ecological — of the self. (shrink)

This transdisciplinary study will examine how the narration of self, motivation, and eudaimonic virtues like wisdom and compassion develop within a social ecology of family master narratives and social institutions that either foster or constrain the development of such virtues. Drawing from a larger, longitudinal study of character development and life stories in adulthood, we will interview individuals and their families about virtue-relevant events in life, such as conflicts of belief, virtue-focused projects and activities, and self- and family-defining (...) memories. Narratives will be analyzed qualitatively and critically as well as quantitatively and in relation to other measures of eudaimonic and personal development. We expect that specific virtues will serve as motivational themes in personal and family stories and that these narrative themes will predict specific paths of virtuous self-development. We further expect that specific inequalities in family and social-institutional contexts will correspond to specific conflicts in the development of eudaimonic qualities in individuals’ lives. (shrink)

Previous studies have shown that people often use heuristics in making inferences and that subjective memory experiences, such as recognition or familiarity of objects, can be valid cues for inferences. So far, many researchers have used the binary choice task in which two objects are presented as alternatives (e.g., “Which city has the larger population, city A or city B?”). However, objects can be presented not only as alternatives but also in a question (e.g., “Which country is city X (...) in, country A or country B?”). In such a situation, people can make inferences based on the relationship between the object in the question and each object given as an alternative. In the present study, we call this type of task a “relationships‐comparison task.” We modeled the three inference strategies that people could apply to solve it (familiarity‐matching [FM; a new heuristic we propose in this study], familiarity heuristic [FH], and knowledge‐based inference [KI]) to examine people's inference processes. Through Studies 1, 2, and 3, we found that (a) people tended to rely on heuristics, and that FM (inferences based on similarity in familiarity between objects) well explained participants' inference patterns; (b) FM could work as an ecologically rational strategy for the relationships–comparison task since it could effectively reflect environmental structures, and that the use of FM could be highly replicable and robust; and (c) people could sometimes use a decision strategy like FM, even in their daily lives (consumer behaviors). The nature of the relationships–comparison task and human cognitive processes is discussed. (shrink)

In this article, I outline various ways in which artifacts are interwoven with autobiographical memory systems and conceptualize what this implies for the self. I first sketch the narrative approach to the self, arguing that who we are as persons is essentially our (unfolding) life story, which, in turn, determines our present beliefs and desires, but also directs our future goals and actions. I then argue that our autobiographical memory is partly anchored in our embodied interactions with an (...) ecology of artifacts in our environment. Lifelogs, photos, videos, journals, diaries, souvenirs, jewelry, books, works of art, and many other meaningful objects trigger and sometimes constitute emotionally-laden autobiographical memories. Autobiographical memory is thus distributed across embodied agents and various environmental structures. To defend this claim, I draw on and integrate distributed cognition theory and empirical research in human-technology interaction. Based on this, I conclude that the self is neither defined by psychological states realized by the brain nor by biological states realized by the organism, but should be seen as a distributed and relational construct. (shrink)

This volume brings Bergson's key ideas from Matter and Memory into dialogue with contemporary themes on memory and time in science, across analytic and continental philosophy. Focusing specifically on the application of Bergson's ideas to cognitive science, the circuit between perception and memory receives full explication in 15 different essays. By re-reading Bergson through a cognitive lens, the essays provide a series of alternative analytic interpretations to the standard continental approach to Bergson's oeuvre, without fully discounting either (...) approach. The relevance of philosophies of mind and memory sit alongside the role of a metaphysics of time in exploring connections to psychology, biology, and physics. This eclecticism includes an exciting focus on numerous topics that are not given sufficient attention in extant studies of Bergson, including the precise nature of his ideas on dualism, memory, and ecological theories of perception, especially in relation to his contemporaries. Led by leading Bergson scholars from France and Japan, this book maps the rich terrain of Bergson's contemporary relevance alongside the historical context of his ideas. (shrink)

BackgroundCognitive dysfunctions, both subjective and detectable at psychometric testing, may follow SARS-CoV-2 infection. However, the ecological-functional relevance of such objective deficits is currently under-investigated. This study thus aimed at investigating the association between objective cognitive measures and both physical and cognitive, ecological-functional outcomes in post-COVID-19.MethodsForty-two COVID-19-recovered individuals were administered the Mini-Mental State Examination and the Montreal Cognitive Assessment. The Functional Independence Measure was adopted to assess functional-ecological, motor/physical and cognitive outcomes at admission and discharge.ResultsWhen predicting both (...) T0/T1 FIM-total and-Motor scores based on MMSE/MoCA scores, premorbid risk for cognitive decline and disease-related features, no model yielded a significant fit. However, the MoCA - but not the MMSE significantly predicted T0/T1 FIM-Cognitive scores. The MoCA was significantly related only to T0/T1 FIM-Cognitive Memory items.DiscussionCognitive measures are not associated with physical/motor everyday-life outcomes in post-COVID-19 patients. The MoCA may provide an ecological estimate of cognitive functioning in this population. (shrink)

In this article, I outline various ways in which artifacts are interwoven with autobiographical memory systems and conceptualize what this implies for the self. I first sketch the narrative approach to the self, arguing that who we are as persons is essentially our life story, which, in turn, determines our present beliefs and desires, but also directs our future goals and actions. I then argue that our autobiographical memory is partly anchored in our embodied interactions with an ecology (...) of artifacts in our environment. Lifelogs, photos, videos, journals, diaries, souvenirs, jewelry, books, works of art, and many other meaningful objects trigger and sometimes constitute emotionally laden autobiographical memories. Autobiographical memory is thus distributed across embodied agents and various environmental structures. To defend this claim, I draw on and integrate distributed cognition theory and empirical research in human-technology interaction. Based on this, I conclude that the self is neither defined by psychological states realized by the brain nor by biological states realized by the organism, but should be seen as a distributed and relational construct. (shrink)

This article describes two experiments on awareness in recognition memory for novel faces. Two kinds of awareness, recollective experience and feelings of familiarity in the absence of recollective experience, were measured by "remember" and "know" responses. Experiment 1 showed that "remember" but not "know" responses were reduced by divided attention at study. Experiment 2 showed that massed versus spaced repetition of faces in the study list had the opposite effects on "remember" and "know" responses. Massed repetition increased (...) "know" responses and reduced "remember" responses. Spaced repetition increased "remember" responses and reduced "know" responses. The results of both experiments replicate previous findings from the verbal domain in the domain of face recognition, and hence they increase the ecological validity of this experiential approach to memory and awareness and the generality of its database. These findings are discussed from a rehearsal perspective on factors influencing the two states of awareness and in relation to the alternative "process dissociation" procedure. (shrink)

Michael Polanyi was an eminent theorist across the fields of philosophy, physical chemistry and economics. Elected to the Royal Society and the American Academy of Arts and Sciences, his contributions to research in the social sciences, and his theories on positivism and knowledge, are of critical academic importance. The three lectures included in this comprehensive volume, first published in 1959, argue for Polanyi’s principle of ‘tacit knowing’ as a fundamental component of knowledge. They were intended to accompany Polanyi’s earlier work, (...) _Personal Knowledge_, and as a tribute to the philosophical and educational work of Lord A. D. Lindsay. (shrink)

Michael Polanyi was an eminent theorist across the fields of philosophy, physical chemistry and economics. Elected to the Royal Society and the American Academy of Arts and Sciences, his contributions to research in the social sciences, and his theories on positivism and knowledge, are of critical academic importance. The three lectures included in this comprehensive volume, first published in 1959, argue for Polanyi’s principle of ‘tacit knowing’ as a fundamental component of knowledge. They were intended to accompany Polanyi’s earlier work, (...) _Personal Knowledge_, and as a tribute to the philosophical and educational work of Lord A. D. Lindsay. (shrink)

Attending to the rich entanglements of scientific and critical theory, contributors to this issue scrutinize phenomena in nature to explore new territory in feminist science studies. With a special focus on relating theory to method, these scholars generate new feminist approaches to scientific practice. Contributors probe this relationship by way of topics from poetics of human-jellyfish interactions to a feminist reconsideration of a well-known thought experiment in thermodynamics. Two contributors analyze plant-insect encounter research to spin their own symbiotically inflected account (...) of “affective ecologies.” Technologies of human memory storage and retrieval lead one writer to interrogate how our understandings of memory and amnesia are currently under revision. Another contributor tracks the lively evolutionary and morphological theories that textile artisans manifest in material models of sea creatures. What emerges from these diverse essays is an approach to critical thinking that inhabits, elaborates, and feeds upon scientific theory, holding feminist theory accountable to science and vice versa. _Sophia Roosth_ is Assistant Professor of the History of Science at Harvard University. _Astrid Schrader_ is Visiting Assistant Professor of Science, Technology, and Society at Sarah Lawrence College. _Contributors_: Karen Barad, Lina Dib, Eva Hayward, Carla Hustak, Vicki Kirby, Natasha Myers, Sophia Roosth, Astrid Schrader. (shrink)

What role does traditional ecological knowledge play in the lives of smallholder farmers in post-conflict communities as they cope with the destructive impacts of war? In many cases, military weapons, such as unexploded bombs, are left behind in the surrounding landscape, forcing farmers to adapt their livelihood practices to the increased risk of death and injury. We analyze trends in the local production of knowledge in Ratanak Kiri province, Cambodia, an area heavily bombarded by the US Air Force during (...) the Vietnam War. We argue that the system of traditional ecological knowledge has adapted to include basic information on bomb identification, location, and management strategies. This factual approach gives individuals the flexibility to generate their own views on whether they perceive unexploded ordnance as a violent hazard and/or an economic commodity. In a relatively short 50-year time period, the body of knowledge has been quickly accumulated and culturally transmitted to family and neighbors. Our findings suggest that traditional ecological knowledge should not be reduced to a static and ancient form of collective memory. We call for the expansion of the concept of traditional ecological knowledge to include short-term and dynamic processes of knowledge generation. (shrink)

cognitive, neuropsychological, and neurophysiological studies of both memory and consciousness. Before proceeding further, some discussion of terminology is necessary. It comes as no surprise to state that "consciousness" is one of the ...

The executive hypothesis of self-regulation places cognitive information processing at the center of self-regulatory success/failure. While the hypothesis is well supported by cross-sectional studies, no study has tested its primary prediction, that temporary lapses in executive control underlie moments of self-regulatory failure. Here, we conducted a naturalistic experiment investigating whether short-term variation in executive control is associated with momentary self-regulatory outcomes, indicated by negative affect reactivity to everyday stressors. We assessed working memory capacity (WMC) through ultra-brief, ambulatory assessments (...) on smart phones five times per day in a 7-day ecological momentary assessment (EMA) study involving college-aged adults. We found that participants exhibited more negative affect reactivity to stressor exposures during moments when they exhibited lower than usual WMC. Contrary to previous findings, we found no between-person association between WMC and average stress reactivity. We interpret these findings as reflecting the role of executive control in determining one’s effective capacity to self-regulate. (shrink)

Like philosophy itself, Dune explores everything from politics to art to life to reality, but above all, the novels ponder the mysteries of mind. Voyaging through psychic expanses, Frank Herbert hits upon some of the same insights discovered by indigenous people from the Americas. Many of these ideas are repeated in mainstream American and European philosophical traditions like pragmatism and existential phenomenology. These outlooks share a regard for mind as ecological, which is more or less to say that minds (...) extend beyond the brain into the rest of the body and the surrounding environment. -/- The cross-cultural strands in Dune tie closely to Herbert’s life and interests. An outdoorsman born in the Pacific West, he had an abiding bond with a friend from the Quileute tribe, Howie Hansen. Herbert advocated for aboriginal rights and crafted well-intentioned if slightly stereotypical tales about indigenous characters, partly based on his visits with Northwest tribes. Carl Jung (1875-1961), whose idea of collective consciousness echoes aboriginal views, was among Herbert’s European influences. So was existential phenomenology, especially as developed by Martin Heidegger (1889-1976). The names of characters in one of Herbert’s novels—The Santaroga Barrier—in fact coincide with terms that Heidegger used to articulate how emotionally colored coping with our environment defines our existence. Many indigenous philosophers have treated phenomenology and its American cousin pragmatism in approving ways. Indeed, the ideas of North America’s first inhabitants seem to have been absorbed by pragmatists and even earlier by transcendentalists like Ralph Waldo Emerson (1803-1882) and Henry David Thoreau (1817-1862). -/- These different philosophies all advance a place-based psychology. Anne Waters, herself of mixed tribal heritage, generalizes the mindset of her people this way: “American Indian consciousness, and hence American Indian identity is … interdependent with our land base.” Lee Hester, a Choctaw thinker, adds that practices—not mere beliefs—are most important for native thought. American transcendentalists and pragmatists, as well as European phenomenologists, similarly see hands-on practices and environmental interactions as the core of experience. Extending this a little, they sometimes suggest experience isn’t individual but instead cultural. “Culture” is here understood as interactions within communities that define our worlds and experiences, as when we talk about the “French experience,” “culture” or “world,” or the “experience of parenthood.” This theme also shows up in indigenous thought. -/- Exploring the Dune universe, we find everything from land-based concepts of personal identity, to the idea of sharpening the mind through hands-on training, to collective notions of experience in cooperative tribes or through the genetic memory of central characters. The stories explore fate versus free will in cosmic contexts, introducing views from indigenous thought and the pragmatic philosophy of William James (1842-1910). Different forms of spiritualism mingle to shape minds and cultural mixtures around the globe, and the same occurs in the Dune series. The customs and personalities of characters fuse elements from Buddhism, Christianity, Hinduism, Judaism, Taoism, and especially Islam. The series not only highlights that religion shapes psychology, but also that faith connects to place, especially paralleling Judeo-Christian-Islamic desert faiths. In capturing these points, the Dune novels show that “our values, our lifestyles and even the ways we think and feel have been strongly influenced by our locations in history and geography. The study of the human mind is fundamentally the study of place.”. (shrink)

This is a response to three critical discussions of my book Memory: A Philosophical Study (Oxford University Press 2010): Marya Schechtman, “Memory and Identity”, Fred Adams, “Husker Du?”, and Sanford Goldberg “The Metasemantics of Memory”.

This study provides insight into the human desire to return to important places of our past and to establish places of memory. Drawing upon philosophers such as Husserl, Heidegger, Merleau-Ponty, Gadamer, and Ricoeur, Janet Donohoe uses the idea of a palimpsest as a jumping-off point to explore how we make and preserve memories.