Self-reference and emotional reaction drive aesthetic judgment.

Traditional philosophical inquiry, and more recently neuroscientific studies, have investigated the sources of artworks' aesthetic appeal. A substantial effort has been made to isolate the objective features contributing to aesthetic appreciation. While variables such as contrast or symmetry have been shown to robustly impact aesthetic judgment, they only account for a small portion of the intersubjective variability in aesthetic ratings. Recent multiprocess model of aesthetic appreciation could accommodate this finding by proposing that evaluative processes based on self-reference underpin the idiosyncrasy of aesthetic judgment. We tested this hypothesis in two behavioral studies, that were basically conceptual replications of our previous work, in which we took advantage of the self-reference effect on memory. We also tried to disentangle the role of self-reference and emotional reaction to artworks in guiding aesthetic judgments, by comparing an aesthetic judgment encoding condition to a self-reference condition (Study 1), and an emotional evaluation condition (Study 2). We show that artworks encoded in an aesthetic judgment condition exhibit a similar mnesic advantage compared to both the self-reference and the emotional evaluation encoding conditions. Moreover, retrospective emotional judgment correlates with both self-reference and aesthetic judgments ratings. These results suggest that a basic mechanism, appraisal of self-relevance, could ground aesthetic judgments.

Awe and the Experience of the Sublime: A Complex Relationship.

Awe seems to be a complex emotion or emotional construct characterized by a mix of positive (contentment, happiness), and negative affective components (fear and a sense of being smaller, humbler or insignificant). It is striking that the elicitors of awe correspond closely to what philosophical aesthetics, and especially Burke and Kant, have called "the sublime." As a matter of fact, awe is almost absent from the philosophical agenda, while there are very few studies on the experience of the sublime as such in the psychological literature. The aim of this paper is to throw light on the complex relationship between awe (as understood by psychologists) and the experience of the sublime (as discussed by philosophers). We distinguish seven ways of conceiving this relationship and highlight those that seem more promising to us. Once we have a clearer picture of how awe and the experience of the sublime are related, we can use it to enhance collaboration between these domains. We would be able to use empirical results about awe in a philosophical analysis of the experience of the sublime, which in turn can help us to design novel experimental hypotheses about the contexts in which we experience awe.

Social influence on metacognitive evaluations: The power of nonverbal cues.

Metacognitive evaluations refer to the processes by which people assess their own cognitive operations with respect to their current goal. Little is known about whether this process is susceptible to social influence. Here we investigate whether nonverbal social signals spontaneously influence metacognitive evaluations. Participants performed a two-alternative forced-choice task, which was followed by a face randomly gazing towards or away from the response chosen by the participant. Participants then provided a metacognitive evaluation of their response by rating their confidence in their answer. In Experiment 1, the participants were told that the gaze direction was irrelevant to the task purpose and were advised to ignore it. The results revealed an effect of implicit social information on confidence ratings even though the gaze direction was random and therefore unreliable for task purposes. In addition, nonsocial cues (car) did not elicit this effect. In Experiment 2, the participants were led to believe that cue direction (face or car) reflected a previous participant's response to the same question-that is, the social information provided by the cue was made explicit, yet still objectively unreliable for the task. The results showed a similar social influence on confidence ratings, observed with both cues (car and face) but with an increased magnitude relative to Experiment 1. We additionally showed in Experiment 2 that social information impaired metacognitive accuracy. Together our results strongly suggest an involuntary susceptibility of metacognitive evaluations to nonverbal social information, even when it is implicit (Experiment 1) and unreliable (Experiments 1 and 2).

Source unreliability decreases but does not cancel the impact of social information on metacognitive evaluations.

Through metacognitive evaluations, individuals assess their own cognitive operations with respect to their current goals. We have previously shown that non-verbal social cues spontaneously influence these evaluations, even when the cues are unreliable. Here, we explore whether a belief about the reliability of the source can modulate this form of social impact. Participants performed a two-alternative forced choice task that varied in difficulty. The task was followed by a video of a person who was presented as being either competent or incompetent at performing the task. That person provided random feedback to the participant through facial expressions indicating agreement, disagreement or uncertainty. Participants then provided a metacognitive evaluation by rating their confidence in their answer. Results revealed that participants' confidence was higher following agreements. Interestingly, this effect was merely reduced but not canceled for the incompetent individual, even though participants were able to perceive the individual's incompetence. Moreover, perceived agreement induced zygomaticus activity, but only when the feedback was provided for difficult trials by the competent individual. This last result strongly suggests that people implicitly appraise the relevance of social feedback with respect to their current goal. Together, our findings suggest that people always integrate social agreement into their metacognitive evaluations, even when epistemic vigilance mechanisms alert them to the risk of being misinformed.