The paper examines constraints and preferences employed by people in learning decision rules from preclassified examples. Results from four experiments with human subjects were analyzed and compared with artificial intelligence (AI) inductive learning programs. The results showed the people's rule inductions tended to emphasize category validity (probability of some property, given a category) more than cue validity (probability that an entity is a member of a category given that it has some property) to a greater extent than did the AI (...) programs. Although the relative proportions of different rule types (e.g., conjunctive vs. disjunctive) changed across experiments, a single process model provided a good account of the data from each study. These observations are used to argue for describing constraints in terms of processes embodied in models rather than in terms of products or outputs. Thus AI induction programs become candidate psychological process models and results from inductive learning experiments can suggest new algorithms. More generally, the results show that human inductive generalizations tend toward greater specificity than would be expected if conceptual simplicity were the key constraint on inductions. This bias toward specificity may be due to the fact that this criterion both maximizes inferences that may be drawn from category membership and protects rule induction systems from developing over‐generalizations. (shrink)

This interdisciplinary collection of essays highlights the relevance of Buddhist doctrine and practice to issues of globalization. From philosophical, religious, historical, and political perspectives, the authors show that Buddhism—arguably the world’s first transnational religion—is a rich resource for navigating todays interconnected world.

Many psychological studies of categorization and reasoning use undergraduates to make claims about human conceptualization. Generalizability of findings to other populations is often assumed but rarely tested. Even when comparative studies are conducted, it may be challenging to interpret differences. As a partial remedy, in the present studies we adopt a 'triangulation strategy' to evaluate the ways expertise and culturally different belief systems can lead to different ways of conceptualizing the biological world. We use three groups (US bird experts, US (...) undergraduates, and ordinary Itza' Maya) and two sets of birds (North American and Central American). Categorization tasks show considerable similarity among the three groups' taxonomic sorts, but also systematic differences. Notably, US expert categorization is more similar to Itza' than to US novice categorization. The differences are magnified on inductive reasoning tasks where only undergraduates show patterns of judgment that are largely consistent with current models of category-based taxonomic inference. The Maya commonly employ causal and ecological reasoning rather than taxonomic reasoning. Experts use a mixture of strategies (including causal and ecological reasoning), only some of which current models explain. US and Itza' informants differed markedly when reasoning about passerines (songbirds), reflecting the somewhat different role that songbirds play in the two cultures. The results call into question the importance of similarity-based notions of typicality and central tendency in natural categorization and reasoning. These findings also show that relative expertise leads to a convergence of thought that transcends cultural boundaries and shared experiences. (shrink)

This book takes an interdisciplinary approach, bringing together the work of researchers in anthropology, cognitive and developmental psychology, biology, and ...

. This paper describes a cross-cultural and developmental research project on naïve or folk biology, that is, the study of how people conceptualize nature. The combination of domain specificity and cross-cultural comparison brings a new perspective to theories of categorization and reasoning and undermines the tendency to focus on “standard populations.” From the standpoint of mainstream cognitive psychology, we find that results gathered from standard populations in industrialized societies often fail to generalize to humanity at large. For example, similarity-driven typicality (...) and diversity effects and basic level phenomena either are not found or pattern differently when we move beyond undergraduates. From the perspective of domain-specificity, standard populations may yield misleading results, because such populations represent examples of especially impoverished experience with respect to nature. Conceptions of humans as biological kinds vary with cultural milieu and input conditions. We also show certain phenomena that are robust across populations, consistent with notions of domain-specificity. (shrink)

We report a series of experiments carried out with Palestinian and Israeli participants showing that violent opposition to compromise over issues considered sacred is increased by offering material incentives to compromise but decreased when the adversary makes symbolic compromises over their own sacred values. These results demonstrate some of the unique properties of reasoning and decision-making over sacred values. We show that the use of material incentives to promote the peaceful resolution of political and cultural conflicts may backfire when adversaries (...) treat contested issues as sacred values. (shrink)

Analysis and case studies show that including different orientations toward the natural world makes for more effective scientific practice and science education.

Experimental results in reference to Brazilian children and adults are presented in the context of current discussions about essentialism and folkbiology. Using an adoption paradigm, we replicate the basic findings of a previous article in this journal concerning the early emergence in children of a birth-parent bias. This cognitive bias supports the claim that causal essentialism cross-culturally constrains the reasoning about the origin, development and maintenance of the characteristics and identity of living kinds. We also report some intriguing differences with (...) earlier findings that speak to theoretical and methodological issues of cultural relativity. (shrink)

This essay explores the universal cognitive bases of biological taxonomy and taxonomic inference using cross-cultural experimental work with urbanized Americans and forest-dwelling Maya Indians. A universal, essentialist appreciation of generic species appears as the causal foundation for the taxonomic arrangement of biodiversity, and for inference about the distribution of causally-related properties that underlie biodiversity. Universal folkbiological taxonomy is domain-specific: its structure does not spontaneously or invariably arise in other cognitive domains, like substances, artifacts or persons. It is plausibly an innately-determined (...) evolutionary adaptation to relevant and recurrent aspects of ancestral hominid environments, such as the need to recognize, locate, react to, and profit from many ambient species. Folkbiological concepts are special players in cultural evolution, whose native stability attaches to more variable and difficult-to-learn representational forms, thus enhancing the latter's prospects for regularity and recurrence in transmission within and across cultures. This includes knowledge that cumulatively enriches (folk expertise), overrides (religious belief) or otherwise transcends (science) the commonsense ontology prescribed by folkbiology. Finally, the studies summarized here indicate that results gathered from “standard populations” in regard to biological categorization and reasoning more often than not fail to generalize in straightforward ways to humanity at large. This suggests the need for much more serious attention to cross-cultural research on basic cognitive processes. (shrink)

The current consensus is that most natural categories are not organized around strict definitions (a list of singly necessary and jointly sufficient features) but rather according to a family resemblance (FR) principle: Objects belong to the same category because they are similar to each other and dissimilar to objects in contrast categories. A number of computational models of category construction have been developed to provide an account of how and why people create FR categories (Anderson, 1990; Fisher, 1987). Surprisingly, however, (...) only a few experiments on category construction or free sorting have been run and they suggest that people do not sort examples by the FR principle. We report several new experiments and a two‐stage model for category construction. This model is contrasted with a variety of other models with respect to their ability to account for when FR sorting will and will not occur. The experiments serve to identify one basis for FR sorting and to support the two‐stage model. The distinctive property of the two‐stage model is that it assumes that people impose more structure than the examples support in the first stage and that the second stage adjusts for this difference between preferred and perceived structure. We speculate that people do not simply assimilate probabilistic structures but rather organize them in terms of discrete structures plus noise. (shrink)

Yarkoni's paper makes an important contribution to psychological research by its insightful analysis of generalizability. We suggest, however, that broadening research practices to include field research and the correlated use of both converging and complementary observations gives reason for optimism.

This paper reviews the uneven history of the relationship between Anthropology and Cognitive Science over the past 30 years, from its promising beginnings, followed by a period of disaffection, on up to the current context, which may lay the groundwork for reconsidering what Anthropology and (the rest of) Cognitive Science have to offer each other. We think that this history has important lessons to teach and has implications for contemporary efforts to restore Anthropology to its proper place within Cognitive Science. (...) The recent upsurge of interest in the ways that thought may shape and be shaped by action, gesture, cultural experience, and language sets the stage for, but so far has not fully accomplished, the inclusion of Anthropology as an equal partner. (shrink)

Carey's book on conceptual change and the accompanying argument that children's biology initially is organized in terms of naïve psychology has sparked a great detail of research and debate. This body of research on children's biology has, however, been almost exclusively been based on urban, majority culture children in the US or in other industrialized nations. The development of folkbiological knowledge may depend on cultural and experiential background. If this is the case, then urban majority culture children may prove to (...) be the exception rather than the rule, because plants and animals do not play a significant role in their everyday life. Urban majority culture children, rural majority culture children, and rural Native American children were given a property projection task based on Carey's original paradigm. Each group produced a unique profile of development. Only urban children showed evidence for early anthropocentrism, suggesting that the co-mingling of psychology and biology may be a product of an impoverished experience with nature. In comparison to urban majority culture children even the youngest rural children generalized in terms of biological affinity. In addition, all ages of Native American children and the older rural majority culture children gave clear evidence of ecological reasoning. These results show that both culture and expertise play a role in the development of folkbiological thought. (shrink)

Do cultural models facilitate particular ways of perceiving interactions in nature? We explore variability in folkecological principles of reasoning about interspecies interactions. In two studies, Indigenous Panamanian Ngöbe and U.S. participants interpreted an illustrated, wordless nonfiction book about the hunting relationship between a coyote and badger. Across both studies, the majority of Ngöbe interpreted the hunting relationship as cooperative and the majority of U.S. participants as competitive. Study 2 showed that this pattern may reflect different beliefs about, and perhaps different (...) awareness of, plausible interspecies interactions. Further probes suggest that these models of ecological interaction correlate with recognition of social agency in nonhuman animals. We interpret our results in terms of cultural models of nature and nonhuman agency. (shrink)

Anthropology and the other cognitive science (CS) subdisciplines currently maintain a troubled relationship. With a debate in topiCS we aim at exploring the prospects for improving this relationship, and our introduction is intended as a catalyst for this debate. In order to encourage a frank sharing of perspectives, our comments will be deliberately provocative. Several challenges for a successful rapprochement are identified, encompassing the diverging paths that CS and anthropology have taken in the past, the degree of compatibility between (1) (...) CS and (2) anthropology with regard to methodology and (3) research strategies, (4) the importance of anthropology for CS, and (5) the need for disciplinary diversity. Given this set of challenges, a reconciliation seems unlikely to follow on the heels of good intentions alone. (shrink)

For much of their history, the relationship between anthropology and psychology has been well captured by Robert Frost's poem, “Mending Wall,” which ends with the ironic line, “good fences make good neighbors.” The congenial fence was that anthropology studied what people think and psychology studied how people think. Recent research, however, shows that content and process cannot be neatly segregated, because cultural differences in what people think affect how people think. To achieve a deeper understanding of the relation between process (...) and content, research must integrate the methodological insights from both anthropology and psychology. We review previous research and describe new studies in the domain of folk biology which examine the cognitive consequences of different conceptualizations of nature and the place of humans within it. The focus is on cultural differences in framework theories among Native Americans and European American children and adults living in close proximity in rural Wisconsin. Our results show that epistemological orientations affect memory organization, ecological reasoning, and the perceived role of humans in nature. This research also demonstrates that cultural differences in framework theories have implications for understanding intergroup conflict over natural resources and are relevant to efforts to improve science learning, especially among Native American children. (shrink)

This paper describes a cross-cultural research project on the relation between how people conceptualize nature and how they act in it. Mental models of nature differ dramatically among and within populations living in the same area and engaged in more or less the same activities. This has novel implications for environmental decision making and management, including dealing with commons problems. Our research also offers a distinct perspective on models of culture, and a unified approach to the study of culture and (...) cognition. We argue that cultural transmission and formation does not consist primarily in shared rules or norms, but in complex distributions of causally-connected representations across minds in interaction with the environment. The cultural stability and diversity of these representations often derives from rich, biologically-prepared mental mechanisms that limit variation to readily transmissible psychological forms. This framework addresses a series of methodological issues, such as the limitations of conceiving culture to be a well-defined system or bounded entity, an independent variable, or an internalized component of minds. (shrink)

In this important study D. M. Armstrong offers a comprehensive system of analytical metaphysics that synthesises but also develops his thinking over the last twenty years. Armstrong's analysis, which acknowledges the 'logical atomism' of Russell and Wittgenstein, makes facts the fundamental constituents of the world, examining properties, relations, numbers, classes, possibility and necessity, dispositions, causes and laws. All these, it is argued, find their place and can be understood inside a scheme of states of affairs. This is a comprehensive and (...) rigorously this-worldly account of the most general features of reality, argued from a distinctive philosophical perspective, and it will appeal to a wide readership in analytical philosophy. (shrink)

Tzvi Medin rastrea en paralelo la vida y obra de dos de los m s grandes pensadores de nuestra cultura hispana y latinoamericana: Jos Ortega y Gasset y Leopoldo Zea. En medio de la vasta obra de estos dos fil sofos, la realidad de sus vidas se aproxima y se aleja a la par de la lectura tenaz que sugiere Medin Para elucidar su legado filos fico.

Anthropological inquiry suggests that all societies classify animals and plants in similar ways. Paradoxically, in the same cultures that have seen large advances in biological science, citizenry's practical knowledge of nature has dramatically diminished. Here we describe historical, cross-cultural and developmental research on how people ordinarily conceptualize organic nature, concentrating on cognitive consequences associated with knowledge devolution. We show that results on psychological studies of categorization and reasoning from “standard populations” fail to generalize to humanity at large. Usual populations have (...) impoverished experience with nature, which yields misleading results about knowledge acquisition and the ontogenetic relationship between folkbiology and folkpsychology. We also show that groups living in the same habitat can manifest strikingly distinct behaviors, cognitions and social relations relative to it. This has novel implications for environmental decision making and management, including commons problems. (shrink)

"A learned work of rhetoric... compiled and made in the English tongue, of [one] who in judgment is profound, in wisdom and eloquence most famous." Thus in 1563 rhetorician Richard Rainolde praised _The Art of Rhetoric_, the work that brought into English the procedures of Ciceronian rhetoric-invention, disposition, style, memory, and delivery—the core of the academic curriculum in Renaissance England. Written in vigorous, native English, the _Art_ went through eight editions between 1553 and 1585. At least part of its appeal (...) was practicality. On the final page of his copy on Quintilian, Gabriel Harvey noted that _The Art of Rhetoric _is the "Daily bread of our common pleaders and discoursers." But its appeal was also academic. In 1619, nearly forty years after the _Art_ had lapsed from print, John Milton's teacher Alexander Gill invoked Wilson as he ridiculed the affectations of pretentiously learned language. Seen in its historical context, Wilson's _The Art of Rhetoric _reveals a great deal about the formal education of such authors as Shakespeare, Spenser, Jonson, and Milton. Since it bears directly on what is basic to imaginative literature—the art of language—the _Art_ encapsulates a literary context relevant to all those studying the English Renaissance, whether their approach is historicist, structuralist, deconstructionist, or new historicist. In addition, it will be of interest to students of rhetoric, education, and intellectual history in general. There have been four editions of the _Art_ in the twentieth century: two facsimiles and two original-spelling texts, none of which is in print. Peter Medine's edition modernizes the spelling and punctuation of the text of the second edition, which Wilson revised and expanded in 1560, and furnishes a fully critical apparatus, including introduction, textual notes, commentary, and glossary. As such, this edition makes available a central work of the English Renaissance in an accessible format. (shrink)

pThis tribute to the late bell hooks examines her work as a Black feminist and Black Buddhist. After a brief introduction to her life, I examine her contributions to feminist thought, particularly her understanding of the need to dismantle “imperial white supremacist capitalist patriarchy.” As a Black feminist and woman, hooks comes to this work, first, with rage, but in her turn to Buddhist thought, she develops a love ethic, one that she wrote extensively about until her death in 2021 (...) of renal failure./p. (shrink)