Tails of animal attraction: Incorporating the feline into the family

Increased urbanization and female employment have led to the cat overtaking the dog as the companion animal of preference. However, thisarticle looks beyond lifestyle changes as reasons for the popularity of the cat. The article explores the emotional consumer-socialization processinvolving the incorporation of the cat into the family. Subjective personal introspection (SPI) and supporting vignettes of female humans in theirfamilies (all of which were high-involvement owners) explore the hows and whys of feline incorporation. The study identifies several categories ofincorporation. The findings suggest that this complex process involves many factors — namely, consumer socialization, intergenerationalinfluence, brand loyalty, commitment, near-instant loyalty, immediacy, distress, anthropomorphism, and nostalgia. These factors underpin theintimacy and care the human–feline relationship expresses. The ability for humans and cats to bond in a way that fosters emotional intimacy canbe considered one of the purest forms of relationships.© 2007 Published by Elsevier Inc.

Cognitive biases and addiction: an evolution in theory and method

An evolution in theoretical models and methodological paradigms for investigating cognitive biases in the addictions is discussed. Anomalies in traditional cognitive perspectives, and problems with the self-report methods which underpin them, are highlighted. An emergent body of cognitive research, contextualized within the principles and paradigms of cognitive neuropsychology rather than social learning theory, is presented which, it is argued, addresses these anomalies and problems. Evidence is presented that biases in the processing of addiction-related stimuli, and in the network of propositions which motivate addictive behaviours, occur at automatic, implicit and pre-conscious levels of awareness. It is suggested that methods which assess such implicit cognitive biases (e.g. Stroop, memory, priming and reaction-time paradigms) yield findings which have better predictive utility for ongoing behaviour than those biases determined by self-report methods of introspection. The potential utility of these findings for understanding "loss of control" phenomena, and the desynchrony between reported beliefs and intentions and ongoing addictive behaviours, is discussed. Applications to the practice of cognitive therapy are considered.

Belief change with noisy sensing in the situation calculus

Situation calculus has been applied widely in arti?cial intelligence to model and reason about actions and changes in dynamic systems. Since actions carried out by agents will cause constant changes of the agents’ beliefs, how to manage
these changes is a very important issue. Shapiro et al. [22] is one of the studies that considered this issue. However, in this framework, the problem of noisy sensing, which often presents in real-world applications, is not considered. As a
consequence, noisy sensing actions in this framework will lead to an agent facing inconsistent situation and subsequently the agent cannot proceed further. In this paper, we investigate how noisy sensing actions can be handled in iterated
belief change within the situation calculus formalism. We extend the framework proposed in [22] with the capability of managing noisy sensings. We demonstrate that an agent can still detect the actual situation when the ratio of noisy sensing actions vs. accurate sensing actions is limited. We prove that our framework subsumes the iterated belief change strategy in [22] when all sensing actions are accurate. Furthermore, we prove that our framework can adequately handle belief introspection, mistaken beliefs, belief revision and belief update even with noisy sensing, as done in [22] with accurate sensing actions only.

Establishing the ‘Truth’ of the Matter: Confessional Reflexivity as Introspection and Avowal

The conceptualisation of reflexivity commonly found in social anthropology deploys the term as if it were both a ‘virtuous’ mechanism of self‐reflection and an ethical technique of truth telling, with reflexivity frequently deployed as an moral practice of introspection and avowal. Further, because reflexivity is used as a methodology for constructing the authority of ethnographic accounts, reflexivity in anthropology has come to closely resemble Foucault’s descriptions of confession. By discussing Lynch’s (2000) critical analysis of reflexivity as an ‘academic virtue’, I consider his argument through the lens of my own concept of ‘confessional reflexivity’. While supporting Lynch’s diagnosis of the ‘problem of reflexivity’, I attempt to critique his ethnomethodological cure as essentialist, I conclude that a way forward might be found by blending Foucault’s (1976, 1993) theory of confession with Bourdieu’s (1992) theory of ‘epistemic reflexivity’.