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1

A neural model of mere exposure: The EXAC mechanism

100%

Drogosz M., Nowak A.

Polish Psychological Bulletin

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2006

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vol. 37

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issue 1

7-15

EN

Previous research has shown that 'the mere exposure effect' is strongest for subliminal presentations (meta-analysis: Bornstein, 1989). Further, in the range of subliminal presentations times, the relation between recognition and affect is paradoxical - participants cannot effectively recognize novel from familiar stimuli, yet they perceive the familiar stimuli as more pleasant. The mechanisms of this paradoxical phenomenon (named 'the primacy of affect'; Zajonc, 1984) remain unexplained. In this paper, we propose a simple neural network model ('EXAC': Exposure and Affect Counter) of the subliminal mere exposure effect. Analysis of the model's performance shows that the capability for fast novelty detection can be a natural property of very simple network structures. The novelty detection function generated by EXAC fits the affective function obtained from behavioral data. For weakly learned patterns (corresponding to short presentation times in behavioral research), the network model 'prefers' known stimuli before it can recognize them. AUTHORS' NOTE: The data in this paper and earlier description of the model was previously published in Polish in Drogosz M., & Nowak A., (1995) Symulacyjna teoria efektu ekspozycji: siec neuropodobna EXAC. Przeglad Psychologiczny, 38, 65–84.

2

JAZYK TVAROVANÝ EXCESEM: AFEKT A JEHO PERFORMATIVNÍ MEDIALITA

100%

Jirsa T.

World Literature Studies

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2017

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vol. 9

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issue 3

14 – 28

EN

Over the past two decades, the “affective turn” has substantially influenced different humanities such as political theory, sociology, cognitive psychology and aesthetics. Literary studies, however, take a rather distant stance, overlooking affects as unanalysable emotional responses or mere reader’s affections. Drawing on recent works in media philosophy, film theory and visual anthropology, this paper addresses the questions of what exactly affects do with language and how they operate within a literary text. The first part briefly sketches the strong and weak points of the affective turn and the second part develops the most fruitful concepts relating affects to their forms and transmissions. In order to expand on Ernst van Alphen’s list of the affective operations, the third part examines a few corporeal figures in Edgar Allan Poe’s short stories, exploring their affective mediality triggered by various repetitive patterns. Finally, a hypothesis of the aesthetic nature of affects exceeding borders between different media and aesthetic forms is offered.

3

THE TOTEMIC FUNCTION OF THE CONTEMPORARY POLISH POST-NOBLE MILIEU

88%

Smoczynski R.

Filozofia (Philosophy)

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2017

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vol. 72

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issue 9

748 – 758

EN

Following the Essex School’s discourse theory’s insights on the failed status of both subject and social order this paper analyses the role of noble legacy-oriented fantasies in totemic status positioning in contemporary Poland. Secondly, this study is concerned with the role of totemic effervescence in the constitution and maintaining the collective identity coherence of Polish aristocratic milieu. Here application of the psychoanalytic approach is particularly handy in demonstrating that “pure” performativity is not sufficient to explain social ontology consistence of this group. It should be rather supplemented by the affective component produced in social rituals that provide a substantial ground for their collective identity building strategies.

4

Odczuwając naród: estetyka martyrologii mesjanistycznej w Polsce

75%

Zubrzycki G.

Sensus Historiae. Studia interdyscyplinarne

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2012

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issue 1(6)

49-76

EN

Based on archival and ethnographic research on Polish martyrology, this article shows that national mythology is structured by history, embodied in visual and material culture, enacted in ordinary and extra-ordinary practices, and consumed in everyday commodities. I argue that it is the convergence and exchange between diverse sites of material expression and sensory perception that makes national mythology especially resilient. Even so, as historically constructed, contingent and contested systems of myths, the extent to which national mythologies can shape national identity or mobilize toward nationalist action depends on the specific historical contexts in which they are deployed. Theoretically, this article joins historical and phenomenological approaches to propose a framework for thinking about the constitution, persistence and shifting social and political valences of national mythologies.

5

Współczucie wobec samego siebie (self-compassion) jako moderator wpływu samooceny globalnej na afektywne funkcjonowanie ludzi

75%

Dzwonkowska I.

Psychologia Społeczna

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2011

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vol. 6

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issue 1(16)

67-80

EN

Neff (2003) defines self-compassion as understanding and kindliness towards oneself and an ability to self-sympathise, reflectively understand one’s own suffering, restrictions, ineptitude, and negative emotions in the context of the whole mankind’s experiences. The paper presents studies conducted with 187 adult students (157 women and 27 men) aged 20 to 47. Measured was the level of self-compassion and global self-esteem, symptoms of depression, positive and negative affect, and loneliness. Results showed that self-compassion is an important regulator of affective functioning. People who are self-compassionate were characterized by higher global self-esteem, were less depressed, had fewer negative emotions, felt less alone, and experienced more positive affect than those who were less self-compassionate. However, self-compassion and global self-esteem were found to be distinct regulators of affective functioning and they independently predicted affective functioning: lower depression, less negative affect and greater positive affect. On the other hand, self-compassion was an important moderator of the relationship between global self-esteem, symptoms of depression and negative affect. The strongest depressive symptoms and the strongest negative affect were experienced by participants who had both low self-esteem and were not self-compassionate, i.e. did not distance themselves from negative experiences and features, strongly identified with unpleasant experiences, and treated themselves with low level of kindness when facing everyday difficulties. The lowest depression and negative affect were experienced by those who had high self-esteem and were very self-compassionate. Both in people with low and with high self-esteem, self-compassion turned out to be an important factor protecting them from depression and negative affect.

6

KOMUNIKACE MEZI TĚLEM A OBRAZEM

75%

Aimová I.

Filozofia (Philosophy)

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2009

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vol. 64

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issue 5

465-469

EN

The concept of the digital-facial-image as employed by Mark N. Hansen offers a new paradigm of our approach to digital media. The article aims at exploring the category of affect (or affective power), which is understood not as a quality inherent to the image (as Deleuze proposes in his Cinema I), but as a potential of human body, which thus achieves a privileged position. Affection can be conceived a necessary bodily response to digital information. To experience it as an information unit the data flux have to be sifted through our corporeal being and transformed into images that have a meaning for us. Hansen argues that the digital image as such is inseparable from perceiving it since the former is not a fixed representation of reality. The notion of 'digital image' is then used in its broader, not only visual sense, as a term that encompasses the entire process in which information is made perceivable.

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