Egocentric Projection is a Rational Strategy for Accurate Emotion Prediction

People need to accurately understand and predict others’ emotions in order to build and maintain meaningful social connections. However, when they encounter new social partners, people often do not have enough information about them to make accurate inferences. Rather, they often resort to an egocentric heuristic, and make predictions about a target by using their own self-knowledge as a proxy. Is this egocentric heuristic a form of cognitive bias, or is it a rational strategy for real-world social prediction? If egocentrism provides a rational and effective solution to the challenging task of social prediction in naturalistic contexts, we should expect that a) egocentric predictions tend to be more accurate, and b) people rely on self-knowledge to a greater extent when it’s more likely to be a good proxy. Using an emotion prediction task and personality measures, we assessed similarity and predictive accuracy between first year college students and their new acquaintance roommate. Results demonstrated that, when people need to make predict an unfamiliar target’s emotions, self-knowledge can often effectively approximate knowledge about others, and thus support accurate predictions. Moreover, participants that were typical of the sample, whose self-knowledge can better approximate information about the target, relied more on self-knowledge in their predictions, and thus achieved higher accuracy. These findings suggest that people rationally tune their use of egocentrism based on whether it is likely to pay off. Overall, these findings demonstrate a rational side to a cognitive phenomenon usually framed as a cognitive pitfall, namely egocentric projection, when its natural decision context is taken into consideration.

Symbolic victories and strategic risk

This article studies the rational side of symbolic victories. It opens with the broad question, why are some battles more significant than others? Extending the literature on bargaining and war, it argues that a belligerent can deliberately increase strategic risk in order to communicate its strength. By increasing the information a battle conveys, the belligerent artificially creates the conditions for a symbolic victory. In short, strategic risk becomes a useful, costly signal. This claim is developed in a formal model in which players choose between more and less dangerous military options. Under most conditions, a symbolic equilibrium exists in which both strong- and weak-type players are able to signal their types after only one round. This equilibrium’s rapid information flow is unusual in the rationalist literature: typically, strong types must wait to signal effectively. The article goes on to establish that, when the prior probability a player is strong is sufficiently small, this symbolic equilibrium uniquely satisfies the intuitive criterion. It then applies the model to two famous episodes from military history, the Doolittle Raid of WWII and the battles of Cannae and Capua of the Second Punic War. For both, it highlights how actors deliberately manipulate strategic risk to communicate with adversaries, allies, and their own publics.

Baśń w biblioterapii integralnej

This text’s main objective is to introduce the assumptions of the Jungian depth psychology to the bibliotherapeutic process. Bibliotherapy as an interdisciplinary method using psychology and literary studies enriched with the theory of integral psychology formulates a new theoretical perspective and constitutes a proposition of holistic view of bibliotherapy. The extension of the theoretical basis of bibliotherapy will help to augment the therapeutic effect, activate the unconscious (the sphere neglected in school education), and strengthen psyche. Integral bibliotherapy shall create conditions to expand the dialogue between the rational side and unconscious one, and it will contribute to a positive stimulation of the integration processes. Providing archetypal patterns reflecting the rules of life in culture, and drawing attention to the regulatory role of literary works, will enrich both the intellectual and spiritual side of the development of the participant of the bibliotherapeutic process. Archetypal content present in literary texts studied by the participant according to the bibliotherapeutic procedure will achieve an integral orientation focused on the humanistic dimension of existence.

E-Collaboration in Virtual Teams

This chapter examines the relationship between task-communication and five collaborative processes by exploring the mediating effect of interpersonal trust in a virtual team's environment. First, a multiple mediation model was developed to examine this relationship where cognitive-based trust and affective-based trust are defined as mediation variables between task-communication and five processes of collaboration. Then, employing qualitative thematic analysis, authors constructed a conceptual model to identify factors that generate lower or higher level of collaboration. The main results of this study show a significant correlation with a large effect size between task-oriented communication, trust, and collaboration. Also, interpersonal trust is playing an important role as a mediator in the relationship between task-oriented communication and collaboration, when the emotional side of trust is no less important than the rational side, if not even more, in some collaborative processes.

Cartographic Sublime

Kant distinguishes two notions of the sublime: the mathematically sublime and the dynamically sublime. In the case of both notions, the experience of the sublime consists in a feeling of the superiority of our own power of reason, as a super sensible faculty, over nature. (Stanford Encyclopedia of Philosophy) The concept of the sublime was associated with nature in late 18th and early 19th century aesthetics. Political philosopher and states-man Edmund Burke evoked human mortality in A Philosophical Inquiry into the Origin of our Ideas of the Sublime and the Beautiful, defining the sublime as experience of the overwhelming magnitude of phenomena in the natural world which causes “a sort of delightful horror, a sort of tranquility tinged with terror; which, as it belongs to self-preservation, is one of the strongest of all the passions.” Kant, in contrast to Burke, defines rationality is an important component of the experience of the sublime: “The sublime is to be found in an object even devoid of form, so far as it immediately involves, or else by its presence provokes a representation of limitlessness, yet with a super-added thought of its totality.” That is, reason--super-added thought--allows us to comprehend and challenge the entirety of that which is beyond comprehension. He writes that “the feeling of the sublime in nature is respect for our own vocation . . . this feeling renders as it were intuitable the supremacy of our cognitive faculties on the rational side over the greatest faculty of sensibility.” For Kant, in other words, the experience of the sublime was the oscillation between sensation and rationality in the face of the overwhelming-ness of phenomena in the world.

The Mediating Effect of Interpersonal Trust on Virtual Team's Collaboration

This article examines the relationship between task-communication and five collaborative processes by exploring the mediating effect of interpersonal trust in a virtual team's environment. A multiple mediation model was developed to examine this relationship where cognitive-based trust and affective-based trust are defined as mediation variables between task-communication and the five processes of collaboration. The main results of this study show a significant correlation with a large effect size between task communication, trust and collaboration. Also, interpersonal trust is playing an important role as a mediating element in the relationship between task communication and collaboration. This is where the emotional side of trust is no less important than the rational side, if not even more, in some collaborative processes.

5. The perils of modernity

In addition to the ‘irrationalist’ critique of ‘Jewish’ modernity that informed some antisemitism, there was another, ‘rational’ side to antisemitism. ‘The perils of modernity’ considers the irony that the biggest threat to Jews in Central and Eastern Europe was the modernization of society given the form that this modernization took. The influence of racial theory was also closely bound up with the much increased prestige of nationalism in early 20th-century Europe. Once the definition of modernity had shifted to the more ‘organic’ and collectivist model, in which the ‘reactionary rationalism’ of biological thinking—and race—played such a large role, Jewish difference became racially defined, and hence impossible to overcome.

Melancholia's Meerkat: A Poetic Leap

I think we learn to be worldly from grappling with, rather than generalizing from, the ordinary.—Donna HarawayThe question that preoccupies me in the light of recent global violence is, Who counts as human? Whose lives count as lives? And, finally, What makes for a grievable life?—Judith ButlerIn a New York Times editorial piece published in May 2007 about the ongoing humanitarian crisis in Darfur, Nicholas Kristof lamented, not for the first time, that people “aren't moved by genocide.” “The human conscience just isn't pricked by mass suffering,” Kristof continues, and yet, as both anecdotal evidence and scientific research have repeatedly shown, “an individual child (or puppy) in distress causes our hearts to flutter.” He recounts a series of psychological and sociological experiments that have borne out what he calls “the limits of rationality,” including the fact that people who hear narratives or see images that “prime the emotions” by focusing on the plight of an individual suffering creature—say, a baby or “a soulful dog in peril”—respond more vigorously to that suffering than those who have had their “rational side” primed by performing math problems. Perhaps, Kristof proposes in disgust, what the Darfur situation needs in order to achieve the public recognition it deserves—let alone to effect actual change—is not statistics of mass genocide but a very photogenic, if appropriately sad-eyed, poster child, “a suffering puppy with big eyes and floppy ears.” “If President Bush and the global public alike are unmoved by the slaughter of hundreds of thousands of fellow humans,” he despairingly concludes, “maybe our last, best hope is that we can be galvanized by a puppy in distress.”