title: Semantic context produces overconfidence in one’s ability to perform highly specialised skills

authors: Jordan, Kayla Rewa

abstract: Some research suggests people are overconfident because of their personality characteristics, a lack of insight, or because overconfidence is beneficial in its own right (Dunning et al., 2003; Johnson & Fowler, 2011; Paulhus et al., 2003). But other research fits with the possibility that fluent experience in the moment can rapidly drive overconfidence (Alter and Oppenheimer, 2008). For example, fluency can push people to become overconfident in their ability to throw a dart, know how rainbows form or predict the future value of a commodity (Cardwell, Lindsay & Garry, 2017; Kardas and O’Brien, 2018; Newman et al., 2018). But surely there are limits to overconfidence. That is, even in the face of fluency manipulations known to increase feelings of confidence, reasonable people would reject the thought that they, for example, might be able to land a plane in an emergency or understand a foreign language. Across 11 experiments and 3529 subjects, we provide evidence supporting the idea that semantic context can rapidly increase people’s confidence in their ability to perform these highly specialised skills.
In Part 1, we asked some people (but not others) to watch a trivially informative video of a pilot landing a plane before they rated their confidence in their own ability to land a plane. We found watching the video inflated people's confidence that they could land a plane. Moreover, we found people who watched the video were more confident in their ability to land the plane when they found the scenario easier to imagine. These findings fit with the idea that the semantic context of the video enables subjects to develop more detailed imaginations of themselves landing the plane, that they misconstrue as evidence that they could actually land the plane themselves.
In Part 2, we found semantic context produced a similar illusion of ability when people were asked to evaluate their ability to apply foreign language abilities in new situations. We showed subjects a video clip of people speaking Danish either with, or without English subtitles. Then we asked subjects to rate how well they thought they would be able to understand Danish in new situations. Our results support the idea that semantic context boosts people’s confidence by making it easier to understand the situation at hand, but people then mistake that ease as evidence of their ability to comprehend Danish in novel situations. Our findings extend prior work by suggesting that increased semantic context creates illusions not just of prior experience or understanding—but also of the ability to actually do something implausible (Whittlesea, 1993; Cardwell, Lindsay & Garry, 2017).

text: Semantic context produces overconfidence in one’s ability to perform highly specialised skills Some research suggests people are overconfident because of their personality characteristics, a lack of insight, or because overconfidence is beneficial in its own right (Dunning et al., 2003; Johnson & Fowler, 2011; Paulhus et al., 2003). But other research fits with the possibility that fluent experience in the moment can rapidly drive overconfidence (Alter and Oppenheimer, 2008). For example, fluency can push people to become overconfident in their ability to throw a dart, know how rainbows form or predict the future value of a commodity (Cardwell, Lindsay & Garry, 2017; Kardas and O’Brien, 2018; Newman et al., 2018). But surely there are limits to overconfidence. That is, even in the face of fluency manipulations known to increase feelings of confidence, reasonable people would reject the thought that they, for example, might be able to land a plane in an emergency or understand a foreign language. Across 11 experiments and 3529 subjects, we provide evidence supporting the idea that semantic context can rapidly increase people’s confidence in their ability to perform these highly specialised skills.
In Part 1, we asked some people (but not others) to watch a trivially informative video of a pilot landing a plane before they rated their confidence in their own ability to land a plane. We found watching the video inflated people's confidence that they could land a plane. Moreover, we found people who watched the video were more confident in their ability to land the plane when they found the scenario easier to imagine. These findings fit with the idea that the semantic context of the video enables subjects to develop more detailed imaginations of themselves landing the plane, that they misconstrue as evidence that they could actually land the plane themselves.
In Part 2, we found semantic context produced a similar illusion of ability when people were asked to evaluate their ability to apply foreign language abilities in new situations. We showed subjects a video clip of people speaking Danish either with, or without English subtitles. Then we asked subjects to rate how well they thought they would be able to understand Danish in new situations. Our results support the idea that semantic context boosts people’s confidence by making it easier to understand the situation at hand, but people then mistake that ease as evidence of their ability to comprehend Danish in novel situations. Our findings extend prior work by suggesting that increased semantic context creates illusions not just of prior experience or understanding—but also of the ability to actually do something implausible (Whittlesea, 1993; Cardwell, Lindsay & Garry, 2017).

year: 2022

title: The preparation and characterisation of monomeric and linked metal carbonyl clusters containing the closo-Si2Co4 pseudo-octahedral core

authors: Evans, Cameron

abstract: PhSiH3 reacts with [Co₄(CO)₁₂] at 50 °C in hydrocarbon solvents to give [(µ₄-SiPh)₂Co₄(CO)₁₁], 2c, shown by an X-ray crystal structure determination to have a pseudo-octahedral Si₂Co₄ core. Substituted aryl-silanes behaved similarly. Mixtures of PhSiH₃, H₃SiC₆H₄SiH₃ and [Co₄(CO)₁₂] in a ca. 2  1  2 ratio gave the dimeric cluster [{Co₄(µ₄-SiPh)(CO)₁₁Si}₂C₆H₄], 3a, which has the two Si₂Co₄ cores linked by a C₆H₄ group to give a rigid molecule which an X-ray structure analysis shows to be over 23 Å long. Related dimers linked by –(CH₂)₈– groups were isolated from mixtures of PhSiH₃, α ,ω-(H₃Si)₂(CH₂)₈ and [Co₄(CO)₁₂]. Electrochemical studies show the two cluster units in 3a do not interact electronically.

text: The preparation and characterisation of monomeric and linked metal carbonyl clusters containing the closo-Si2Co4 pseudo-octahedral core PhSiH3 reacts with [Co₄(CO)₁₂] at 50 °C in hydrocarbon solvents to give [(µ₄-SiPh)₂Co₄(CO)₁₁], 2c, shown by an X-ray crystal structure determination to have a pseudo-octahedral Si₂Co₄ core. Substituted aryl-silanes behaved similarly. Mixtures of PhSiH₃, H₃SiC₆H₄SiH₃ and [Co₄(CO)₁₂] in a ca. 2  1  2 ratio gave the dimeric cluster [{Co₄(µ₄-SiPh)(CO)₁₁Si}₂C₆H₄], 3a, which has the two Si₂Co₄ cores linked by a C₆H₄ group to give a rigid molecule which an X-ray structure analysis shows to be over 23 Å long. Related dimers linked by –(CH₂)₈– groups were isolated from mixtures of PhSiH₃, α ,ω-(H₃Si)₂(CH₂)₈ and [Co₄(CO)₁₂]. Electrochemical studies show the two cluster units in 3a do not interact electronically.

year: 2002-01-01

title: Ka moemoeā o koutou kaumatua...

authors: Whitiaua, Ropitini

subjects: Ruatāhuna

abstract: Founded by the spiritual leader and prophet Te Kooti Te Turuki Arikirangi, the Ringatū faith came into existence in the 1870s during a very turbulent time for Māori. Struggling for survival many Māori tribes and communities accepted the teachings of Te Kooti and the principles of the Ringatū church as a means of maintaining their independence, beliefs and culture. A truly syncretic religion, the Ringatū church combines traditional Māori customs and beliefs with Christian scriptures forming a religious institution that fits within Christian doctrine while maintaining many important Māori philosophies. 
Throughout the latter stages of the 19th century and into the 20th century the Ringatū faith found fertile soil in many regions and grew in popularity and strength. Areas like the Bay of Plenty and sections of the East Coast became strongholds of the church and to this present day the Ringatū faith still functions within these areas. Therefore it is not surprising that Ruatāhuna, a small and isolated community located in the centre of Te Urewera has been part of the Ringatū movement since its inception. This community sheltered Te Kooti while he was being hunted by government forces, and the people became devout followers of the Ringatū faith. Therefore the proficies of Te Kooti and the principles of the church have become central in the identity and cultural practises of Tūhoe and the community of Ruatāhuna. 
For generations the Ringatū church has been the main spiritual institution within Ruatāhuna, with its gatherings being attended by the vast majority of the community. Its influence has permeated throughout every facet of Ruatāhuna life including spirituality, politics, social controls and even cultural practise. However in the past 30 years there has been a significant decline in the influence and popularity of the Ringatū church, and its tenants are now maintained by just a few families. This decline is most evident during the monthly gatherings of the Ringatū community in Ruatāhuna on the 12 of each month, ‘tekau-mā-rua’, where there are now only about 20 regular attendees. 

This thesis explores the Ringatū faith within Ruatāhuna from its origin, its development through the decades and current position. It examines the changing dynamics of the church in recent times in order to understand why its popularity and influence has shifted. Finally this study seeks a path forward for the Ringatū church in a modern world, looking at how the faith can respond to the needs of a new generation and to find a purpose in a new age.

text: Ka moemoeā o koutou kaumatua... Founded by the spiritual leader and prophet Te Kooti Te Turuki Arikirangi, the Ringatū faith came into existence in the 1870s during a very turbulent time for Māori. Struggling for survival many Māori tribes and communities accepted the teachings of Te Kooti and the principles of the Ringatū church as a means of maintaining their independence, beliefs and culture. A truly syncretic religion, the Ringatū church combines traditional Māori customs and beliefs with Christian scriptures forming a religious institution that fits within Christian doctrine while maintaining many important Māori philosophies. 
Throughout the latter stages of the 19th century and into the 20th century the Ringatū faith found fertile soil in many regions and grew in popularity and strength. Areas like the Bay of Plenty and sections of the East Coast became strongholds of the church and to this present day the Ringatū faith still functions within these areas. Therefore it is not surprising that Ruatāhuna, a small and isolated community located in the centre of Te Urewera has been part of the Ringatū movement since its inception. This community sheltered Te Kooti while he was being hunted by government forces, and the people became devout followers of the Ringatū faith. Therefore the proficies of Te Kooti and the principles of the church have become central in the identity and cultural practises of Tūhoe and the community of Ruatāhuna. 
For generations the Ringatū church has been the main spiritual institution within Ruatāhuna, with its gatherings being attended by the vast majority of the community. Its influence has permeated throughout every facet of Ruatāhuna life including spirituality, politics, social controls and even cultural practise. However in the past 30 years there has been a significant decline in the influence and popularity of the Ringatū church, and its tenants are now maintained by just a few families. This decline is most evident during the monthly gatherings of the Ringatū community in Ruatāhuna on the 12 of each month, ‘tekau-mā-rua’, where there are now only about 20 regular attendees. 

This thesis explores the Ringatū faith within Ruatāhuna from its origin, its development through the decades and current position. It examines the changing dynamics of the church in recent times in order to understand why its popularity and influence has shifted. Finally this study seeks a path forward for the Ringatū church in a modern world, looking at how the faith can respond to the needs of a new generation and to find a purpose in a new age.

year: 2015