People's metacognitions, both before and during problem solving, may be of importance in motivating and guiding problem-solving behavior. These metacognitions could also be diagnostic for distinguishing among different classes of problems, each perhaps controlled by different cognitive processes. In the present experiments, intuitions on classic insight problems were compared with those on noninsight and algebra problems. The findings were as follows: (1) subjective feeling of knowing predicted performance on algebra problems but not on insight problems; (2) subjects' expectations of performance greatly exceeded their actual performance, especially on insight problems; (3)normative predictions provided a better estimate of individual performance than did subjects' own predictions, especially on the insight problems; and, most importantly, (4)the patterns-of-warmth ratings, which reflect subjects' feelings of approaching solution, differed for insight and noninsight problems. Algebra problems and noninsight problems showed a more incremental pattern over the course ofsolving than did insight problems. In general, then, the data indicated that noninsight problems were open to accurate predictions of performance, whereas insight problems were opaque to such predictions. Also, the phenomenology of insight-problem solution was characterized by a sudden, unforeseen flash of illumination. We propose that the difference in phenomenology accompanying insight and noninsight problem solving, as empirically demonstrated here, be used to define insight.

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Relative to the contribution that faith-based organizations make to Canadian society, evaluations of them are rare. The challenge for evaluators is to develop evaluation processes that meet the scrutiny of social science yet respect the centrality of faith inherent within their interventions. The challenge is compounded when evaluating faith-based innovation. This article reviews the present status of evaluation in faith-based settings, highlighting its present limitations. It then features an innovative national faith-based evaluation framework that attempted to address these limitations. The article ends with critical reflections on the learnings of this case example in conducting evaluations of faith-based organizations and implications for other sectors.

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