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Institute
Learning about informal fallacies and the detection of fake news: an experimental intervention
(2023)
The philosophical concept of informal fallacies–arguments that fail to provide sufficient support for a claim–is introduced and connected to the topic of fake news detection. We assumed that the ability to identify informal fallacies can be trained and that this ability enables individuals to better distinguish between fake news and real news. We tested these assumptions in a two-group between-participants experiment (N = 116). The two groups participated in a 30-minute-long text-based learning intervention: either about informal fallacies or about fake news. Learning about informal fallacies enhanced participants’ ability to identify fallacious arguments one week later. Furthermore, the ability to identify fallacious arguments was associated with a better discernment between real news and fake news. Participants in the informal fallacy intervention group and the fake news intervention group performed equally well on the news discernment task. The contribution of (identifying) informal fallacies for research and practice is discussed.
A substantial number of people refused to get vaccinated against COVID-19, which prompts the question as to why. We focus on the role of individual worldviews about the nature and generation of knowledge (epistemic beliefs). We propose a model that includes epistemic beliefs, their relationship to the Dark Factor of Personality (D), and their mutual effect on the probability of having been vaccinated against COVID-19. Based on a US nationally representative sample (N = 1268), we show that stronger endorsement of post-truth epistemic beliefs was associated with a lower probability of having been vaccinated against COVID-19. D was also linked to a lower probability of having been vaccinated against COVID-19, which can be explained by post-truth epistemic beliefs. Our results indicate that the more individuals deliberately refrain from adhering to the better argument, the less likely they are vaccinated. More generally, post-truth epistemic beliefs pose a challenge for rational communication.
When interacting with sophisticated digital technologies, people often fall back on the same interaction scripts they apply to the communication with other humans—especially if the technology in question provides strong anthropomorphic cues (e.g., a human-like embodiment). Accordingly, research indicates that observers tend to interpret the body language of social robots in the same way as they would with another human being. Backed by initial evidence, we assumed that a humanoid robot will be considered as more dominant and competent, but also as more eerie and threatening once it strikes a so-called power pose. Moreover, we pursued the research question whether these effects might be accentuated by the robot’s body size. To this end, the current study presented 204 participants with pictures of the robot NAO in different poses (expansive vs. constrictive), while also manipulating its height (child-sized vs. adult-sized). Our results show that NAO’s posture indeed exerted strong effects on perceptions of dominance and competence. Conversely, participants’ threat and eeriness ratings remained statistically independent of the robot’s depicted body language. Further, we found that the machine’s size did not affect any of the measured interpersonal perceptions in a notable way. The study findings are discussed considering limitations and future research directions.
Objective
Global challenges such as climate change or the COVID‐19 pandemic have drawn public attention to conspiracy theories and citizens' non‐compliance to science‐based behavioral guidelines. We focus on individuals' worldviews about how one can and should construct reality (epistemic beliefs) to explain the endorsement of conspiracy theories and behavior during the COVID‐19 pandemic and propose the Dark Factor of Personality (D) as an antecedent of post‐truth epistemic beliefs.
Method and Results
This model is tested in four pre‐registered studies. In Study 1 (N = 321), we found first evidence for a positive association between D and post‐truth epistemic beliefs (Faith in Intuition for Facts, Need for Evidence, Truth is Political). In Study 2 (N = 453), we tested the model proper by further showing that post‐truth epistemic beliefs predict the endorsement of COVID‐19 conspiracies and disregarding COVID‐19 behavioral guidelines. Study 3 (N = 923) largely replicated these results at a later stage of the pandemic. Finally, in Study 4 (N = 513), we replicated the results in a German sample, corroborating their cross‐cultural validity. Interactions with political orientation were observed.
Conclusion
Our research highlights that epistemic beliefs need to be taken into account when addressing major challenges to humankind.
Social robots are becoming increasingly prevalent in everyday life and sex robots are a sub-category of especially high public interest and controversy. Starting from the concept of the otaku, a term from Japanese youth culture that describes secluded persons with a high affinity for fictional manga characters, we examine individual differences behind sex robot appeal (anime and manga fandom, interest in Japanese culture, preference for indoor activities, shyness). In an online-experiment, 261 participants read one out of three randomly assigned descriptions of future technologies (sex robot, nursing robot, genetically modified organism) and reported on their overall evaluation, eeriness, and contact/purchase intentions. Higher anime and manga fandom was associated with higher appeal for all three future technologies. For our male subsample, sex robots and GMOs stood out as shyness yielded a particularly strong relationship to contact/purchase intentions for these new technologies.