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Shoji Itakura - One of the best experts on this subject based on the ideXlab platform.

  • preschoolers and adults Animism tendencies toward a humanoid robot
    Computers in Human Behavior, 2021
    Co-Authors: Mako Okanda, Kosuke Taniguchi, Ying Wang, Shoji Itakura
    Abstract:

    Abstract This study examined whether three- and five-year-old children and adults changed their perceptions of a robot after a naturalistic interaction with it. We examined whether participants exhibited Animism errors (i.e., attributing biological properties to a target in addition to psychological, perceptual, and name properties) or agentic Animism (i.e., attributing psychological, perceptual, name, and artifact properties to a target while not attributing biological properties) before and after they interacted with the robot. Results indicated that the three-year-olds made Animism errors: they were more likely than older participants to attribute biological properties to the robot, although this tendency decreased after the interaction. The five-year-olds and adults did not attribute biological properties to the robot before or after the interaction, suggesting that they did not make Animism errors. Additionally, the five-year-olds attributed more perceptual properties to the robot after the interaction and the adults showed a similar, yet modest tendency. Thus, older participants tended to exhibit agentic Animism. Through a discussion of the differences between young children's and older participants' Animism, we found that it is necessary to further study this topic to create robots that are better suited to people's needs.

  • the role of Animism tendencies and empathy in adult evaluations of robot
    Human-Agent Interaction, 2019
    Co-Authors: Mako Okanda, Kosuke Taniguchi, Shoji Itakura
    Abstract:

    We investigated whether Japanese adults' beliefs about friendship and morality toward robots differing in appearance (i.e., humanoid, dog-like, and egg-shaped) related to their Animism tendencies and empathy. University students responded to questionnaires regarding three Animism tendencies (i.e., general Animism or a tendency to believe souls or gods in nonliving things, aliveness Animism or a tendency to consider nonliving things as live entities, and agentic Animisms or a tendency to attribute biological, artifactual, psychological, perceptual, and naming properties) and empathy. We found that friendship and morality were related to slightly different Animism tendencies and empathy even though they shared some major factors. Aliveness Animism, as well as a tendency to attribute perceptual and name properties toward robots, might be necessary for an individual to believe that robots could be social agents. Participants who responded that robots could be their friends showed a tendency to feel a soul in manmade objects and a strong self-oriented emotional reactivity, whereas participants who answered that robots were moral beings showed a tendency to exhibit strong emotional susceptibility. We discuss implications of these results and reasons why people feel that robots have a mind or consciousness.

Mako Okanda - One of the best experts on this subject based on the ideXlab platform.

  • preschoolers and adults Animism tendencies toward a humanoid robot
    Computers in Human Behavior, 2021
    Co-Authors: Mako Okanda, Kosuke Taniguchi, Ying Wang, Shoji Itakura
    Abstract:

    Abstract This study examined whether three- and five-year-old children and adults changed their perceptions of a robot after a naturalistic interaction with it. We examined whether participants exhibited Animism errors (i.e., attributing biological properties to a target in addition to psychological, perceptual, and name properties) or agentic Animism (i.e., attributing psychological, perceptual, name, and artifact properties to a target while not attributing biological properties) before and after they interacted with the robot. Results indicated that the three-year-olds made Animism errors: they were more likely than older participants to attribute biological properties to the robot, although this tendency decreased after the interaction. The five-year-olds and adults did not attribute biological properties to the robot before or after the interaction, suggesting that they did not make Animism errors. Additionally, the five-year-olds attributed more perceptual properties to the robot after the interaction and the adults showed a similar, yet modest tendency. Thus, older participants tended to exhibit agentic Animism. Through a discussion of the differences between young children's and older participants' Animism, we found that it is necessary to further study this topic to create robots that are better suited to people's needs.

  • the role of Animism tendencies and empathy in adult evaluations of robot
    Human-Agent Interaction, 2019
    Co-Authors: Mako Okanda, Kosuke Taniguchi, Shoji Itakura
    Abstract:

    We investigated whether Japanese adults' beliefs about friendship and morality toward robots differing in appearance (i.e., humanoid, dog-like, and egg-shaped) related to their Animism tendencies and empathy. University students responded to questionnaires regarding three Animism tendencies (i.e., general Animism or a tendency to believe souls or gods in nonliving things, aliveness Animism or a tendency to consider nonliving things as live entities, and agentic Animisms or a tendency to attribute biological, artifactual, psychological, perceptual, and naming properties) and empathy. We found that friendship and morality were related to slightly different Animism tendencies and empathy even though they shared some major factors. Aliveness Animism, as well as a tendency to attribute perceptual and name properties toward robots, might be necessary for an individual to believe that robots could be social agents. Participants who responded that robots could be their friends showed a tendency to feel a soul in manmade objects and a strong self-oriented emotional reactivity, whereas participants who answered that robots were moral beings showed a tendency to exhibit strong emotional susceptibility. We discuss implications of these results and reasons why people feel that robots have a mind or consciousness.

Spyros Papapetros - One of the best experts on this subject based on the ideXlab platform.

  • movements of the soul traversing Animism fetishism and the uncanny
    Discourse, 2012
    Co-Authors: Spyros Papapetros
    Abstract:

    ?It is a thin insubstantial human image, its nature a sort of vapour, film or shadow; the cause of life and thought in the individual it animates; independently possessing the personal consciousness and volition of its corporeal owner, past or present; capable of leaving the body far behind to flash swiftly from place to place; mostly impalpable and yet also manifesting physical power and especially appearing to men walking or asleep as a phantasm separate from the body of which it bears the likeness; continuing to exist and appear to men after the death of that body; able to enter in possess and act in the bodies of other men, of animals and even of things.-Edward Burnett Tylor, Primitive CultureSoul, the traveling substance described above by Edward Tylor, is then movement disincarnate. Three-dimensional bodies are mere containers of this mobile entity that is either invisible or flashing, intermittently, and at the very threshold of the visible. Notice how the narrative swiftly moves parallel to that soul from place to place, from life to death, and from sleep to consciousness in a quasi-cinematographic way. Kinesis is the fixed core of animation. The value of the anima, or soul, lies in its endless promiscuity, its inability to be permanently attached to any person, thing, or concept.Such aberrant mobility may also apply to the idea of Animism, a concept that intruded Western territory following ethnographic descriptions in the second half of the nineteenth century to describe the religious attitudes of so-called primitive people who ascribed souls to what Westerners considered as inanimate things. Perhaps in an attempt to make this idea less strange, anthropologists would compare it with earlier Western philosophical discourses on the soul, such as Aristotle's De Anima, Gottfried Wilhelm Leibniz's Monadology,1 the animistic theories of the seventeenth-century medical philosopher G. E. Stahl,2 or the panpsychist theories of mid-nineteenth-century multiscientists such as Gustav Theodor Fechner, whose works regained popularity during the fin de siecle.3 Although animation, Animism, animatism, and animosity are independent concepts, they share the same etymological root in the Latin anima, or soul, based on the Greek âve/ioc (anemos), meaning wind, breeze, or simply, air. But this ethereal origin also discloses the enigmatic plasticity of all of these ideas and their ability to illusively fuse with one another. It was this strange invisible "air" behind such abstract notions that would fundamentally bewilder modern scientists. Air suffused everything with an enigmatic buoyancy; it made words and things move when they were not supposed to be swaying. It is as if movement prevailed not only as physical manifestation but also as an epistemological trope.The first systematic attempt to organize non-Western ideas about the soul into a religious and philosophical doctrine is presented in Tylor's voluminous anthropological study Primitive Culture (1871), a large portion of which is entirely devoted to the principles of Animism.4 "Savages," according to Tylor, perceive souls everywhere: "rivers, stones, trees, weapons and so forth, are treated as living intelligent beings, talked to, propitiated, punished for the harm they do."5 The very idea of the anima is thus associated with a type of menacing behavior on the part of objects ("the harm they do"), which is reciprocated by an ambivalent performance ("punished," "propitiated," "talked to") by the afflicted subject. As Tylor observes, this habit of animated exchange had been already invoked in the studies on fetishism by De Brosses, as well as David Hume's Natural History of Religion, and Auguste Comte's Philosophie Positive? However, Tylor insists on a distinction between Animism and fetishism. Unlike fetishism, Animism does not refer to a singular object; instead, the anima is a property common to all natural bodies: human, animal, vegetal, and mineral. …

Kosuke Taniguchi - One of the best experts on this subject based on the ideXlab platform.

  • preschoolers and adults Animism tendencies toward a humanoid robot
    Computers in Human Behavior, 2021
    Co-Authors: Mako Okanda, Kosuke Taniguchi, Ying Wang, Shoji Itakura
    Abstract:

    Abstract This study examined whether three- and five-year-old children and adults changed their perceptions of a robot after a naturalistic interaction with it. We examined whether participants exhibited Animism errors (i.e., attributing biological properties to a target in addition to psychological, perceptual, and name properties) or agentic Animism (i.e., attributing psychological, perceptual, name, and artifact properties to a target while not attributing biological properties) before and after they interacted with the robot. Results indicated that the three-year-olds made Animism errors: they were more likely than older participants to attribute biological properties to the robot, although this tendency decreased after the interaction. The five-year-olds and adults did not attribute biological properties to the robot before or after the interaction, suggesting that they did not make Animism errors. Additionally, the five-year-olds attributed more perceptual properties to the robot after the interaction and the adults showed a similar, yet modest tendency. Thus, older participants tended to exhibit agentic Animism. Through a discussion of the differences between young children's and older participants' Animism, we found that it is necessary to further study this topic to create robots that are better suited to people's needs.

  • the role of Animism tendencies and empathy in adult evaluations of robot
    Human-Agent Interaction, 2019
    Co-Authors: Mako Okanda, Kosuke Taniguchi, Shoji Itakura
    Abstract:

    We investigated whether Japanese adults' beliefs about friendship and morality toward robots differing in appearance (i.e., humanoid, dog-like, and egg-shaped) related to their Animism tendencies and empathy. University students responded to questionnaires regarding three Animism tendencies (i.e., general Animism or a tendency to believe souls or gods in nonliving things, aliveness Animism or a tendency to consider nonliving things as live entities, and agentic Animisms or a tendency to attribute biological, artifactual, psychological, perceptual, and naming properties) and empathy. We found that friendship and morality were related to slightly different Animism tendencies and empathy even though they shared some major factors. Aliveness Animism, as well as a tendency to attribute perceptual and name properties toward robots, might be necessary for an individual to believe that robots could be social agents. Participants who responded that robots could be their friends showed a tendency to feel a soul in manmade objects and a strong self-oriented emotional reactivity, whereas participants who answered that robots were moral beings showed a tendency to exhibit strong emotional susceptibility. We discuss implications of these results and reasons why people feel that robots have a mind or consciousness.

Tim Ingold - One of the best experts on this subject based on the ideXlab platform.

  • Animism in southeast asia
    2016
    Co-Authors: Kaj Arhem, Guido Sprenger, Tim Ingold
    Abstract:

    Part One: Introductory 1. Southeast Asian Animism in Context Kaj Arhem 2. Dimensions of Animism in Southeast Asia Guido Sprenger Part Two: Case Studies - Mainland and The Philippines 3. Seeing and Knowing: Metamorphosis and the Fragility of Species in Chewong Animistic Ideology Signe Howell 4. Graded Personhood: Human and Non-human Actors in the Southeast Asian Uplands Guido Sprenger 5. Animism and the Hunter's Dilemma: Hunting, Sacrifice and Asymmetric Exchange Among the Katu of Vietnam Kaj Arhem 6. Wrestling With Spirits, Escaping the State: Animist Ecology and Settlement Policy in the Annamite Cordillera Nikolas Arhem 7. Actualizing Spirits: Ifugao Animism as Onto-praxis Jon Henrik Ziegler Remme Part Three: Case Studies - Insular Southeast Asia 8. Relatedness and Alterity in Bentian Human-spirit Relations Kenneth Sillander 9. The Dynamics of the Cosmic Conversation: Beliefs bout Spirits among the Kelabit and Penan of the Upper Baram River, Sarawak Monica Janowski 10. Animism and Anxiety: Religious Conversion among the Kelabit of Sarawak Matthew H. Amster 11. Boundaries of Humanity: Non-human Others and Animist Ontology in Eastern Indonesia Timo Kaartinen 12. Gods and Spirits in the Wetu Telu Religion of Lombok Sven Cederroth 13. Impaling Spirit: Three Categories of Ontological Domain in Eastern Indonesia David Hicks Part Four: Concluding 14. Southeast-Asian Animism: A Dialogue with Amerindian Perspectivism Kaj Arhem 15. End Comment: To Conclude in the Spirit of Rebirth, or, a Note on Animic Anthropo-ontogenesis Tim Ingold

  • biosocial becomings integrating social and biological anthropology
    2013
    Co-Authors: Tim Ingold, Gisli Palsson
    Abstract:

    Preface 1. Prospect Tim Ingold 2. Ensembles of biosocial relations Gisli Palsson 3. Blurring the biological and social in human becomings Agustin Fuentes 4. Life-in-the-making: epigenesis, biocultural environments and human becomings Eugenia Ramirez-Goicoechea 5. Thalassemic lives as stories of becoming: mediated biologies and genetic (un)certainties Aglaia Chatjouli 6. Shedding our selves: perspectivism, the bounded subject and the nature-culture divide Noa Vaisman 7. Reflections on a collective brain at work: one week in the working life of an NGO-team in urban Marocco Barbara Elisabeth Gotsch 8. The habits of water: marginality and the sacralization of non-humans in North-Eastern Ghana Gaetano Mangiameli 9. 'Bringing wood to life': lines, flows and materials in a Swazi sawmill Vito Laterza, Bob Forrester and Patience Mususa 10. Humanity and life as the perpetual maintenance of specific efforts: a reappraisal of Animism Istvan Praet 11. Ravelling/unravelling: being-in-the-world and falling-out-of-the-world Hayder Al-Mohammad 12. Retrospect Gisli Palsson Notes on the contributors References Index.