International Cognition and Culture Institute
The view from afar
Written by Nicholas Humphrey   
05 December 2008

An essay, "The Psychology of Transcending the Here and Now," by Nira Liberman and Yaacov Trope in last week's Science (downloadable on the author's page, here) reviews evidence for a remarkable kind of cognitive bias: it seems that the further away from yourself you think of something as being -- in time, in space, in social distance -- the more likely you are to categorise it in an abstract or holistic way.Here is the abstract:

"People directly experience only themselves here and now but often consider, evaluate, and plan situations that are removed in time or space, that pertain to others' experiences, and that are hypothetical rather than real. People thus transcend the present and mentally traverse temporal distance, spatial distance, social distance, and hypotheticality. We argue that this is made possible by the human capacity for abstract processing of information. We review research showing that there is considerable similarity in the way people mentally traverse different distances, that the process of abstraction underlies traversing different distances, and that this process guides the way people predict, evaluate, and plan near and distant situations."

The paper sells itself short with its rather plodding introduction, but if you want to be surprised go straight to Figure 3 which describes research showing that picture puzzles are easier to solve if you think of them as being part of a task you will face tomorrow rather than today!

 


 

Fig. 3. Items from the Gestalt Completion Test. Identifying the pictures (from top-
right to bottom left: a boat, a rider on a horse, a rabbit, a baby) requires visual
abstraction. Participants were better at identifying pictures that they believed
were sample items of a more distant future task  or a less likely task.

 
"Times Higher Ed", stop muddying the waters
Written by Michael Stewart   
30 November 2008

I don’t want to turn myself into a blogger obsessed with sloppy scientific coverage in the media, but I feel someone ought to note, if only for the record, the absurd and misleading comments by Hannah Fearn in the British Times Higher Education Supplement – the trade journal of UK academics. In one of the lead articles in the 20th November issue she claims that ‘anthropology is at war with itself’ having “split firmly into two factions – social anthropologists and evolutionary anthropologists.” (See here).

Compared to the 1970’s when the AAA infamously debated (and defeated) a resolution denouncing EO Wilson’ s 1975 ‘Sociobiology’ textbook as "an attempt to justify genetically the sexist, racist and elitist status quo in human society,” signs of brutal conflict today are, in reality, conspicuous by their absence...

Read more...
 
Cross-cultural investigation of Smileys
Written by Karim N'Diaye   
08 January 2009

This post, written by Karim N'Diaye, was first published in 2006 on the Alphapsy blog. I republish it here because it is relevant to the discussion I was having with Helen de Cruz, on the cultural specificity of cartoon faces. Below the posts are some comments posted on the Alphapsy blog in 2006 - Olivier

As you might have noticed, japanese emoticons and american ones differ (see illustration below). An
empirical study by psychologists from these two countries suggests that people from the two cultures differ in the way they perceive emotions  as expressed on faces: while easterners focus on eyes, westerners look at the mouth. Although weak, this difference might prove sufficent to have lead each culture in using different styles of emoticons, Masaki Yuki and his colleagues argue.

Illustration: a japanese smiley on the left and an american/european one on the right

Read more...
 
On essentialism
Written by Rita Astuti   
03 August 2008


In a letter in the July issue of
Trends in Cognitive Sciences, Paul Bloom and Susan Gelman recount the selection procedures used to identify the 14th Dalai Lama. The then 2-year old boy was presented with objects that had belonged to the 13th Dalai Lama together with inauthentic items that were either very similar or identical to the authentic ones. When the boy succesfully and with no hesitation chose the authentic ones, he was chosen to be the 14th Dalai Lama. Bloom and Gelman present this story as cross-cultural evidence of the existence of essentialist beliefs: for the Tibetan bureaucrats that devised the selection procedure, the objects that belonged to the 13th Dalai Lama had come to possess an invisible essence that could only be discerned by the special powers of the 14th Dalai Lama. I wonder, however, whether this story really illustrates the belief in the existence of invisible essences in the objects presented to the little boy, or whether it illustrates the belief in the essential identity of the person of the Dalai Lama in his 1st, 2nd, 3rd... 13th and 14th manifestation.


 
Economic games in and out of the lab
Written by Michael Berthin   
01 August 2008
Further to Charles' recent a post, an interesting article,
Collective Action in Action: Prosocial Behavior in and out of the Laboratory, by Michael Guervin and Jeffrey Winking in the recent American Anthropologist:

Experiments have become a popular method to study altruism and cooperation in laboratory and, more recently, in field settings. However, few studies have examined whether behavior in experiments tells us anything about behavior in the “real world.” To investigate the external validity of several common experimental economics games, we compare game behavior with prosocial behavior among Tsimane forager-horticulturalists of lowland Bolivia. We find that food-sharing patterns, social visitation, beer production and consumption, labor participation, and contributions to a feast are not robustly correlated with levels of giving in the economics games. Payoff structure and socioecological context may be more important in predicting prosocial behavior in a wide variety of domains than stable personality traits. We argue that future experimental methods should be tailored to specific research questions, show reduced anonymity, and incorporate repeat measures under a variety of conditions to inform and redirect ethnographic study and build scientific theory.

It's nice to see these compared empirically, rather than the usual debates in anthropology about experiments vs ethnography, which are quite hypothetical.

 
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