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Research suggests that young children may see a direct and one-way connection between facts about the world and epistemic mental states (e.g., belief). Conventions represent instances of active constructions of the mind that change facts about the world. As such, a mature understanding of convention would seem to present a strong challenge to children's simplified notions of epistemic relations. Three experiments assessed young children's abilities to track behavioral, representational, and truth aspects of conventions. In Experiment 1, 3- and 4-year-old children (N = 30) recognized that conventional stipulations would change people's behaviors. However, participants generally failed to understand how stipulations might affect representations. In Experiment 2, 3-, 5-, and 7-year-old children (N = 53) were asked to reason about the truth values of statements about pretenses and conventions. The two younger groups of children often confused the two types of states, whereas older children consistently judged that conventions, but not pretenses, changed reality. In Experiment 3, the same 3- and 5-year-olds (N = 42) participated in tasks assessing their understanding of representational diversity (e.g., false belief). In general, children's performance on false-belief and "false-convention" tasks did not differ, which suggests that conventions were understood as involving truth claims (as akin to beliefs about physical reality). Children's difficulties with the idea of conventional truth seems consistent with current accounts of developing theories of mind.
Research suggests that young children may see a direct and one-way connection between facts about the world and epistemic mental states (e.g., belief). Conventions represent instances of active constructions of the mind that change facts about the world. As such, a mature understanding of convention would seem to present a strong challenge to children's simplified notions of epistemic relations. Three experiments assessed young children's abilities to track behavioral, representational, and truth aspects of conventions. In Experiment 1, 3- and 4-year-old children (N = 30) recognized that conventional stipulations would change people's behaviors. However, participants generally failed to understand how stipulations might affect representations. In Experiment 2, 3-, 5-, and 7-year-old children (N = 53) were asked to reason about the truth values of statements about pretenses and conventions. The two younger groups of children often confused the two types of states, whereas older children consistently judged that conventions, but not pretenses, changed reality. In Experiment 3, the same 3- and 5-year-olds (N = 42) participated in tasks assessing their understanding of representational diversity (e.g., false belief). In general, children's performance on false-belief and "false-convention" tasks did not differ, which suggests that conventions were understood as involving truth claims (as akin to beliefs about physical reality). Children's difficulties with the idea of conventional truth seems consistent with current accounts of developing theories of mind.
This paper explores a naturalistic and culturally situated perspective on the ontogeny of cooperative cognition and fairness norms in distributive dilemmas involving the allocation of resources. According to this approach, the process of decision-making in distributive dilemmas is grounded on general considerations about others’ well-being and the respect for everyone's interests and rights in conflictive interactions. The sense of fairness is also conceived as the outcome of social interactions and is modulated by contextual factors. However, I claim that the human sense of fairness in distributive dilemmas is certainly bounded by concrete principles that govern its expression and guide the establishment of reasonable, generalizable, and prescriptive solutions in cooperative situations. This logic is broadly confirmed by multiple pieces of evidence coming from evolutionary-informed and cross-cultural studies within behavioral sciences. Finally, I suggest that cooperative cognition and fairness norms in distributive dilemmas must be explored as scientifically relevant issues that are independent of ideological assumptions on the matter that usually end up in problematic interpretations of the empirical data.
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