Точность и сензитивность как два аспекта распознавания эмоций
Activation of the limbic structures, and above all the amygdala, is believed to be evidence of a subjective emotional experience. However, a recent paper published by Boubela and colleagues (Boubela et al, 2015) discredits most of the fMRI research concerning BOLD-signal changes in the amygdala region. It was revealed that the BOLD signal increase during perception of affective stimuli might take its origin not from the grey matter itself, but from a large vessel situated near the amygdala: the basal vein of Rothental. In the present research, we attempted to estimate the contribution of veins and venules located near amygdala into BOLD signal changes from the region of interest. We found no systematic increase of BOLD signal in the group of veins within the region of interest in comparison with the BOLD signal in the actual gray matter of the amygdala. At the same time, correlations were found between the BOLD signal in the vessels and the gray matter. The obtained results allow us to interpret the BOLD signal from veins and venules in the region of interest as non systematic noise capable of masking or weakening the observed experimental effects. The method used in this work can be recommended for further fMRI studies of the amygdala.
In this chapter, I argue that the Durkheimian theory of the sacred is a crucial yet not fully recognized resource for cognitive sociology. It contains not only a theory of culture (which is acknowledged in contemporary sociology), but also a vision of culture-cognition relations. Thus, Durkheimian cultural sociology allows us to understand the crucial role the sacred/profane opposition plays in structuring culture, perception and thought. Based on a number of theories, I also show how another opposition – between the pure and impure modes of the sacred, allows us to explain dynamic features of the sacred and eventually provides a basic model of social change. While explicating this vision and resultant opportunities for sociological analysis I also criticize ‘cognition apart from culture’ approaches established within cognitive sociology. I argue, thus, that culture not only participates in cognition but is an intrinsic ingredient of the human mind. Culture is not a chaotic and fragmented set of elements, as some sociologists imply to a greater or lesser degree, but a system; and as such it is an inner environment for human thought and social action. This system, however, is governed not by formal logic, as some critics of the autonomy of culture presuppose, but by concrete configurations of emotionally-charged categories, created and re-created in social interactions.
Mystery plays a fundamental though not fully acknowledged role in modernity, serving as an important means for the re-enchantment of social life. Thus, under certain conditions, seemingly unimportant events can attract enormous attention and emotional involvement. One of those cases is the Dyatlov Pass Tragedy that occurred in 1959 in the Northern Urals, where nine hikers died under mysterious and still unknown circumstances. Nowadays, a half-century later, there are thousands of lay researchers searching for the truth and constructing competing explanatory accounts. In this paper, I propose the ‘trigger-narrative model,’ explaining the relation between mystery, governing narratives, and forms of sacrality, and apply it to the Dyatlov case. I argue that mystery is a ‘complex emotional attractor’—a symbolic mechanism shaped by the configuration of ‘elementary attractors’—‘strange’ things, symbols, or events, challenging commonsense narratives, which eventually maintains uncertainty and emotional tension. Every pattern of perception concerning mystery can be characterized by the tie between a trigger and its corresponding narrative; this tie is based on the transgression of the narrative by a trigger event. This model allows us to understand the cultural construction of mystery, which is crucially important for explaining how deep cultural structures energize people’s urges, concerns, and fascinations.
This study explores the hypothesis that language of testing and mood states can influence creativity in bilinguals. Arabic-English bilingual speakers were induced into positive or negative mood states using film clips and recall-of-events procedures. Then, participants’ creativity was assessed with the Abbreviated Torrance Test for Adults. Participants were tested in either English or Arabic. A Picture Naming Test revealed English as participants’ stronger language and Arabic as their weaker language. Testing in English was found to enhance verbal fluency and originality, as compared to testing in Arabic. Most importantly, an interactive effect of induction (positive, negative) and language of testing (English, Arabic) on creativity emerged. The results revealed two conditions beneficial for participants’ nonverbal originality: a positive mood state when tested in English and a negative mood state when tested in Arabic. These results are discussed in light of the interactive effect of mood induction and linguistic context (stronger vs. weaker) on an individual’s creativity.