The reappearance hypothesis revisited: recurrent involuntary memories after traumatic events and in everyday life.

Recurrent involuntary memories are autobiographical memories that come to mind with no preceding retrieval attempt and that are subjectively experienced as being repetitive. Clinically, they are classified as a symptom of posttraumatic stress disorder. The present work is the first to systematically examine recurrent involuntary memories outside clinical settings. Study 1 examines recurrent involuntary memories among survivors of the tsunami catastrophe in Southeast Asia in 2004. Study 2 examines recurrent involuntary memories in a large general population. Study 3 examines whether the contents of recurrent involuntary memories recorded in a diary study are duplicates of, or differ from, one another. We show that recurrent involuntary memories are not limited to clinical populations or to emotionally negative experiences; that they typically do not come to mind in a fixed and unchangeable form; and that they show the same pattern regarding accessibility as do autobiographical memories in general. We argue that recurrent involuntary memories after traumas and in everyday life can be explained in terms of general and well-established mechanisms of autobiographical memory.

The story of some: Everyday pragmatic inference by children and adults

The statement, some elephants have trunks, is logically true but pragmatically infelicitous. Whilst some is logically consistent with all, it is often pragmatically interpreted as precluding all. In Experiments 1 and 2, we show that with pragmatically impoverished materials, sensitivity to the pragmatic implicature associated with some is apparent earlier in development than has previously been found. Amongst 8-year-old children, we observed much greater sensitivity to the implicature in pragmatically enriched contexts. Finally, in Experiment 3, we found that amongst adults, logical responses to infelicitous some statements take longer to produce than do logical responses to felicitous some statements, and that working memory capacity predicts the tendency to give logical responses to the former kind of statement. These results suggest that some adults develop the ability to inhibit a pragmatic response in favour of a logical answer. We discuss the implications of these findings for theories of pragmatic inference.

Meaning in Electroacoustic Music and the Everyday Mind

The key question posed here is how listeners experience meaning when listening to electroacoustic music, especially how they experience it as art. This question is addressed by connecting electroacoustic listening with the ways that the mind constructs meaning in everyday life. Initially, the topic of the everyday mind provides a framework for discussing cognitive schemas, mental spaces, the Event schema and auditory gist. Then, specific idioms of electroacoustic music are examined that give rise to artistic meaning. These include the creative binding of circumstances with events and the conceptual blending that creates metaphorical meaning. Finally, the listener's experience of long-term events is discussed is relation to the location event-structure metaphor.

Situating relational ontology and transformative activist stance within the ‘everyday’ practice of coteaching and cogenerative dialogue.

This paper attempts to advance the thinking in Stetsenko’s paper by situating the concepts of relational ontology and transformative activist stance in the context of coteaching and cogenerative dialogue. In so doing, we hope to make Stetsenko’s ideas more operational in terms of access and application by researchers, teachers, policy makers and other stakeholders in education. Stetsenko argues that moving from relational ontology to a transformative activist stance can be considered as moving from participation to contribution. When this model was applied to coteaching and cogenerative dialogue, it was apparent that the coteaching and cogenerative dialogue moved further, from contribution to shared contribution, adding even greater potential for transformation. The paper also discusses the use of cultural historical activity theory in articulating the relationships, dynamics and interpretations of coteaching and cogenerative dialogue in relation to the wider context of their application.