Search results for 'John E. Hummel' (try it on Scholar)

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  1. Leonidas A. A. Doumas, John E. Hummel & Catherine M. Sandhofer (2013). "A Theory of the Discovery and Predication of Relational Concepts": Correction to Doumas, Hummel, and Sandhofer. Psychological Review 120 (3):543-543.
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  2. Charles Wagner & Edna St John (1905). On Life's Threshold: Talks to Young People on Character and Conduct, Tr. By E. St. John.
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  3.  41
    Barbara J. Knowlton, Robert G. Morrison, John E. Hummel & Keith J. Holyoak (2012). A Neurocomputational System for Relational Reasoning. Trends in Cognitive Sciences 16 (7):373-381.
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  4. Keith J. Holyoak & John E. Hummel (2000). The Proper Treatment of Symbols in a Connectionist Architecture. In Eric Dietrich Art Markman (ed.), Cognitive Dynamics: Conceptual Change in Humans and Machines. Lawrence Erlbaum 229--263.
     
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  5.  3
    Wookyoung Jung & John E. Hummel (2015). Making Probabilistic Relational Categories Learnable. Cognitive Science 39 (6):1259-1291.
    Theories of relational concept acquisition based on structured intersection discovery predict that relational concepts with a probabilistic structure ought to be extremely difficult to learn. We report four experiments testing this prediction by investigating conditions hypothesized to facilitate the learning of such categories. Experiment 1 showed that changing the task from a category-learning task to choosing the “winning” object in each stimulus greatly facilitated participants' ability to learn probabilistic relational categories. Experiments 2 and 3 further investigated the mechanisms underlying this (...)
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  6. John E. Hummel & Irving Biederman (1992). Dynamic Binding in a Neural Network for Shape Recognition. Psychological Review 99 (3):480-517.
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  7.  32
    John E. Hummel (2010). Symbolic Versus Associative Learning. Cognitive Science 34 (6):958-965.
    Ramscar and colleagues (2010, this volume) describe the “feature-label-order” (FLO) effect on category learning and characterize it as a constraint on symbolic learning. I argue that FLO is neither a constraint on symbolic learning in the sense of “learning elements of a symbol system” (instead, it is an effect on nonsymbolic, association learning) nor is it, more than any other constraint on category learning, a constraint on symbolic learning in the sense of “solving the symbol grounding problem.”.
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  8. John E. Hummel & Keith J. Holyoak (1997). Distributed Representations of Structure: A Theory of Analogical Access and Mapping. Psychological Review 104 (3):427-466.
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  9.  43
    Daniel C. Krawczyk, Keith J. Holyoak & John E. Hummel (2004). Structural Constraints and Object Similarity in Analogical Mapping and Inference. Thinking and Reasoning 10 (1):85 – 104.
    Theories of analogical reasoning have viewed relational structure as the dominant determinant of analogical mapping and inference, while assigning lesser importance to similarity between individual objects. An experiment is reported in which these two sources of constraints on analogy are placed in competition under conditions of high relational complexity. Results demonstrate equal importance for relational structure and object similarity, both in analogical mapping and in inference generation. The human data were successfully simulated using a computational analogy model (LISA) that treats (...)
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  10.  64
    David H. Landy, Erin L. Jones & John E. Hummel (2008). Why Spatial-Numeric Associations Aren't Evidence for a Mental Number Line. In B. C. Love, K. McRae & V. M. Sloutsky (eds.), Proceedings of the 30th Annual Conference of the Cognitive Science Society. Cognitive Science Society 357--362.
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  11. John E. Hummel & Keith J. Holyoak (2003). A Symbolic-Connectionist Theory of Relational Inference and Generalization. Psychological Review 110 (2):220-264.
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  12.  1
    Leonidas A. A. Doumas, John E. Hummel & Catherine M. Sandhofer (2008). A Theory of the Discovery and Predication of Relational Concepts. Psychological Review 115 (1):1-43.
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  13.  4
    John E. Hummel & Keith J. Holyoak (1993). Distributing Structure Over Time. Behavioral and Brain Sciences 16 (3):464.
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  14.  4
    Keith J. Holyoak & John E. Hummel (2008). No Way to Start a Space Program: Associationism as a Launch Pad for Analogical Reasoning. Behavioral and Brain Sciences 31 (4):388-389.
    Humans, including preschool children, exhibit role-based relational reasoning, of which analogical reasoning is a canonical example. The connectionist model proposed in the target article is only capable of conditional paired-associate learning.
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  15.  3
    John E. Hummel & Keith J. Holyoak (1996). LISA: A Computational Model of Analogical Inference and Schema Induction. In Garrison W. Cottrell (ed.), Proceedings of the Eighteenth Annual Conference of the Cognitive Science Society. Lawrence Erlbaum 352--357.
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  16.  7
    Daniel C. Krawczyk, Keith J. Holyoak & John E. Hummel (2005). The One‐to‐One Constraint in Analogical Mapping and Inference. Cognitive Science 29 (5):797-806.
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  17.  10
    Leonidas A. A. Doumas, Keith J. Holyoak & John E. Hummel (2006). The Problem with Using Associations to Carry Binding Information. Behavioral and Brain Sciences 29 (1):74-75.
    van der Velde & de Kamps argue for the importance of considering the binding problem in accounts of human mental representation. However, their proposed solution fails as a complete account because it represents the bindings between roles and their fillers through associations (or connections). In addition, many criticisms leveled by the authors towards synchrony-based bindings models do not hold.
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  18.  64
    Derek C. Penn, Patricia W. Cheng, Keith J. Holyoak, John E. Hummel & Daniel J. Povinelli (2009). There is More to Thinking Than Propositions. Behavioral and Brain Sciences 32 (2):221-223.
    We are big fans of propositions. But we are not big fans of the proposed by Mitchell et al. The authors ignore the critical role played by implicit, non-inferential processes in biological cognition, overestimate the work that propositions alone can do, and gloss over substantial differences in how different kinds of animals and different kinds of cognitive processes approximate propositional representations.
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  19.  17
    Leonidas A. A. Doumas & John E. Hummel (2010). A Computational Account of the Development of the Generalization of Shape Information. Cognitive Science 34 (4):698-712.
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  20.  17
    John E. Hummel, Keith J. Holyoak, Collin Green, Leonidas Aa Doumas, Derek Devnich, Aniket Kittur & Donald J. Kalar (2004). A Solution to the Binding Problem for Compositional Connectionism. In Simon D. Levy & Ross Gayler (eds.), Compositional Connectionism in Cognitive Science. Aaai Press
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  21.  31
    John E. Hummel & Philip J. Kellman (1998). Finding the Pope in the Pizza: Abstract Invariants and Cognitive Constraints on Perceptual Learning. Behavioral and Brain Sciences 21 (1):30-30.
    Schyns, Goldstone & Thibaut argue that categorization experience results in the learning of new perceptual features that are not derivable from the learner's existing feature set. We explore the meaning and implications of this “nonderivability” claim and relate it to the question of whether perceptual invariants are learnable, and if so, what might be entailed in learning them.
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  22.  4
    James K. Kroger, Keith J. Holyoak & John E. Hummel (2004). Varieties of Sameness: The Impact of Relational Complexity on Perceptual Comparisons. Cognitive Science 28 (3):335-358.
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  23.  13
    John E. Hummel (2000). Localism as a First Step Toward Symbolic Representation. Behavioral and Brain Sciences 23 (4):480-481.
    Page argues convincingly for several important properties of localist representations in connectionist models of cognition. I argue that another important property of localist representations is that they serve as the starting point for connectionist representations of symbolic (relational) structures because they express meaningful properties independent of one another and their relations.
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  24.  2
    John E. Hummel (2003). “Effective Systematicity” in, “Effective Systematicity” Out: A Reply to Edelman and Intrator (2003). Cognitive Science 27 (2):327-329.
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  25. Jessica M. Choplin & John E. Hummel (2002). Magnitude Comparisons Distort Mental Representations of Magnitude. Journal of Experimental Psychology: General 131 (2):270-286.
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  26. John E. Hummel, John Licato & Selmer Bringsjord (2014). Analogy, Explanation, and Proof. Frontiers in Human Neuroscience 8.
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  27. Ellen Widmer, Cao Xueqin, Gao E. & John Minford (1988). The Story of the Stone, Volume 5: The Dreamer Wakes. By Cao Xueqin and Gao E. Journal of the American Oriental Society 108 (4):650.
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  28.  13
    V. A. E. (1909). Bloomfield's Vedic Concordance A Vedic Concordance. By Maurice Bloomfikld, Professor of Sanskrit and Comparative Philology in the John Hopkins University, Baltimore. Harvard Oriental Series. Volume X. Cambridge, Massachusetts, 1906. Royal 4to, Xxiv+1078. [REVIEW] The Classical Review 23 (02):58-.
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  29.  30
    Vincent Michael Colapietro & John Edwin Smith (eds.) (1997). Reason, Experience, and God: John E. Smith in Dialogue. Fordham University Press.
    John E. Smith has contributed to contemporary philosophy in primarily four distinct capacities; first, as a philosopher of religion and God; second, as an indefatigable defender of philosophical reflection in its classical sense ( a sense inclusive of, but not limited to, metaphysics); third, as a participant in the reconstruction of experience and reason so boldly inaugurated by Hegel then redically transformed by the classical American pragmatists, and significantly augmented by such thinkers as Josiah Royce, william Earnest Hocking, and (...)
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  30. Robert Cummings Neville (2011). John E. Smith: Doing Something with American Philosophy. The Pluralist 6 (3):117-126.
    The philosophy of John Smith is not a dispassionate subject for me. He was my teacher from my sophomore year in college through the PhD, which he mentored. I worked in his office nearly every day during that time. He became my intellectual father and framed the way I took up philosophy. He performed my wedding and twenty-five years later taught my two daughters. We worked together philosophically and in the politics of the academy from my first day as (...)
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  31.  10
    John E. Smith (1980). Comments on Beth J. Singer's "John E. Smith on Pragmatism". Transactions of the Charles S. Peirce Society 16 (1):26 - 33.
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  32.  1
    Hilary Clement Olson, John E. Damuth & C. Hans Nelson (2016). To: “Latest Quaternary Sedimentation in the Northern Gulf of Mexico Intraslope Basin Province: II — Stratigraphic Analysis and Relationship to Glacioeustatic Climate Change,”Hilary Clement Olson, John E. Damuth, and C. Hans Nelson,Interpretation,4, No. 1, SC81–SC95, Doi: Http://Dx.Doi.Org/10.1190/INT-2015-0111.1. [REVIEW] Interpretation 4 (3):Y1-Y1.
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  33.  3
    Dale M. Schlitt (1987). John E. Smith on Experience. Philosophy and Theology 2 (2):105-123.
    In this study I propose that John E. Smith’s years-long argument for the importance of, and indeed his prolonged focus on, the notion of experience provides a particularly useful point of entry into the classical North American philosophical tradition and specifically into more pragmatist understandings of experience. Thisstudy of Smith on experience will proceed in three steps. After a brief reference in Part One to the Roycean background and context to Smith’s efforts toward a more adequate understanding of experience, (...)
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  34.  1
    John E. Smith (1971). Religious Insight and the Cognitive Problem: JOHN E. SMITH. Religious Studies 7 (2):97-111.
    Despite the title, I do not intend to launch another expedition into the domain of epistemology. I wish instead to call attention to some problems which have arisen for philosophical theologians and philosophers of religion, as a result of two facts about the development of modern philosophy and its bearing on the analysis and interpretation of religious insight. Following these considerations, I shall propose in brief compass a programme for the future which I believe will prove fruitful for the philosophical (...)
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  35.  1
    John E. Smith (1965). The Structure of Religion: JOHN E. SMITH. Religious Studies 1 (1):63-73.
    The popular belief that religion is the same everywhere or that all religions are ‘at bottom’ identical in essentials is a widespread falsehood that is saved from being completely worthless by the fact that religion does exhibit a universal or common structure wherever it appears. This structure is intimately related to the structure of human life in the world. The enduring pattern that enables us to understand religions widely separated in both time and space depends largely on the fact that (...)
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  36.  1
    José Cláudio Matos (2011). John Dewey e Aldous Huxley: o admirável e o impensável na formação social da mentalidade. Conjectura: Filosofia E Educação 16 (3):78-96.
    Este trabalho discute a formação da mentalidade individual, por meio de uma reflexão comparativa entre Democracia e educação, de John Dewey, e Admirável mundo novo, de Aldous Huxley. O texto literário permite um diálogo e uma leitura em face do texto filosófico, que o caracteriza como campo para a realização de um experimento de pensamento. Esse experimento é a discussão do valor atribuído por Dewey ao crescimento individual e ao social, em contraposição ao valor encontrado na narrativa de Huxley, (...)
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  37.  10
    Emmanoel de Oliveira Boff (2016). Que Realismo É Esse? Uma Análise da Ontologia Social de John Searle Sob a Ótica da Arqueologia Das Ciências Humanas de Foucault. Trans/Form/Ação 39 (3):121-148.
    RESUMO: O artigo tem por objetivo analisar a ontologia social realista proposta por John Searle através da ótica da arqueologia das ciências humanas de Foucault. A ideia é verificar se a ontologia de Searle consegue escapar dos duplos identificados por Foucault no capítulo 9 de "As Palavras e as Coisas", de 1966. A conclusão é que a ontologia de base naturalista proposta por Searle não consegue escapar destes duplos, padecendo, portanto, da mesma circularidade que caracteriza a fundamentação das ciências (...)
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  38.  18
    John J. McDermott (2011). John E. Smith (1921–2009). The Pluralist 6 (2):123-124.
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  39.  17
    Jonathan E. Adler (1991). Critical Thinking, A Deflated Defense: A Critical Study of John E. McPeck's Teaching Critical Thinking: Dialogue and Dialectic. Informal Logic 13 (2).
    A critical study of McPeck's recent book, in which he strengthens and develops his arguments against teaching critical thinking (CT). Accepting McPeck's basic claim that there is no unitary skill of reasoning or thinking, I argue that his strictures on CT courses or programs do not follow. I set out what I consider the proper justification that programs in CT have to meet, and argue both that McPeck demands much more than is required, and also that it is plausible that (...)
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  40.  30
    Robert Gressis (2007). Review: Hare, John E., God and Morality: A Philosophical History. [REVIEW] Notre Dame Philosophical Reviews 2007 (11).
    In this book, John Hare talks about the relationship between theism and the moral theories of four influential philosophers: Aristotle, Duns Scotus, Kant, and R. M. Hare.
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  41.  8
    Alan E. Knight (1985). Peter Meredith and John E. Tailby, Eds., Raffaella Ferrari, Peter Meredith, Lynette R. Muir, Margaret Sleeman, and John E. Tailby, Transs., The Staging of Religious Drama in Europe in the Late Middle Ages: Texts and Documents in English Translation. (Early Drama, Art, and Music Monographs, 4.) Kalamazoo: Medieval Institute Publications, 1983. Pp. 301; Drawing in Endpaper Flap. $24.95 (Cloth); $14.95 (Paper). [REVIEW] Speculum 60 (4):998-1001.
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  42.  4
    Martha E. Schaffer (2013). Connie L. Scarborough, A Holy Alliance: Alfonso X's Political Use of Marian Poetry.(Juan de la Cuesta Hispanic Monographs, Series: Estudios de Literatura Medieval “John E. Keller” 6.) Newark, DE: Juan de la Cuesta, 2009. Pp. 206. $22.95. ISBN: 9781588711489. [REVIEW] Speculum 88 (2):576-578.
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  43.  10
    Robert E. Goodin (1996). Book Review:A Future for Socialism. John E. Roemer. [REVIEW] Ethics 106 (2):462-.
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  44.  9
    Robert E. Goodin (1995). Book Review:The Idea of Democracy. David Copp, Jean Hampton, John E. Roemer. [REVIEW] Ethics 105 (2):425-.
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  45.  5
    John Hick (1970). Experience and God. By John E. Smith. (Oxford University Press, 1968. Pp. 209. 40s 6d). Philosophy 45 (171):74-.
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  46.  1
    E. L. Mascall (1973). John E. Smith. The Analogy of Experience. Pp. 140. $6.95. [REVIEW] Religious Studies 9 (4):490.
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  47. C. E. Bosworth (2008). History and Historiography of Post-Mongol Central Asia and the Middle East. Studies in Honor of John E. Woods * Edited by Judith Pfeiffer and Sholeh A. Quinn, in Collaboration with Ernest Tucker. [REVIEW] Journal of Islamic Studies 19 (2):260-263.
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  48. John Hick (1970). SMITH, John E.-"Experience and God". [REVIEW] Philosophy 45:74.
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  49. Alan E. Knight (1985). The Staging of Religions Drama in Europe in the Late Middle Ages: Texts and Documents in English TranslationPeter Meredith John E. Tailby Raffaella Ferrari Lynette R. Muir Margaret Sleeman. Speculum 60 (4):998-1001.
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  50. John Toews (2012). John E. Toews on Essays From the Edge: Parerga & Paralipomena, by Martin Jay. [REVIEW] History and Theory 51 (3):397-410.
    This review of Martin Jay’s recent published collection of essays examines his ongoing rethinking, supplementation, and revision of central themes—the negative and positive dialectics of historical totalization, the varieties and uses of conceptions of experience, the nature of visual cultures and scopic regimes, and the ambiguities of truth-construction in the public realm—that have been the focus of his major works since the 1970s. It argues that his more recent work indicates a gradual shift toward an affirmation of the kinds of (...)
     
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