The world contains not only objects and features (red apples, glass bowls, wooden tables), but also relations holding between them (apples contained in bowls, bowls supported by tables). Representations of these relations are often developmentally precocious and linguistically privileged; but how does the mind extract them in the first place? Although relations themselves cast no light onto our eyes, a growing body of work suggests that even very sophisticated relations display key signatures of automatic visual processing. Across physical, eventive, and (...) social domains, relations such as SUPPORT, FIT, CAUSE, CHASE, and even SOCIALLY INTERACT are extracted rapidly, are impossible to ignore, and influence other perceptual processes. Sophisticated and structured relations are not only judged and understood, but also seen — revealing surprisingly rich content in visual perception itself. (shrink)

Why do some people enjoy being afraid? A recent study by Andersen et al . found an inverted U-shaped relationship between fear and enjoyment, consistent with the theory that the pursuit of pleasurable fear is a form of play.

Overgaard and Kirkeby-Hinrup conclude their comment on our Opinion article by asking, ‘Does SOMA entail that animals, children and many adults are not conscious?’ This question is indeed essential, and our answer is a clear: ‘We do not know, nor does anyone else.’ But we want to state right away that we believe they are. In this respect, Overgaard and Kirkeby-Hinrup’s core critique is misguided. We need to carefully distinguish between ethical and scientific considerations. Scientific claims are based on what (...) we think is the case, whereas ethical considerations are based on what we think ought to be the case. Thus, one might think that infants lack consciousness yet choose to act toward them as though they were. Hinduism considers that all living things are sacred and should not be harmed ( ahimsa). Jainists go further and will wear masks to avoid accidentally breathing in insects. Such beliefs and practices are independent of our scientific knowledge. Although one may wish that our ethics be informed by science, the former is independent of the latter and should in no way be subsidiary to it. Appealing to ethical considerations to rebut scientific claims is rhetorically unsound. (shrink)