The data reviewed in Barresi & Moore's treatment of social understanding is recast in terms of a model of social intelligence that was advanced some time ago (Gallup 1982). When it comes to their analysis of the behavior of other individuals, most primates (and humans younger than 18 months of age) appear to function as radical behaviorists, whereas chimpanzees and older infants show evidence of becoming primitive cognitive psychologists.

A central claim of Jones & Love's (J&L's) article is that Bayesian Fundamentalism is empirically unconstrained. Unless constraints are placed on prior beliefs, likelihood, and utility functions, all behaviour – it is proposed – is consistent with Bayesian rationality. Although such claims are commonplace, their basis is rarely justified. We fill this gap by sketching a proof, and we discuss possible solutions that would make Bayesian approaches empirically interesting.

Recent neural models clarify many properties of mental imagery as part of the process whereby bottom-up visual information is influenced by top-down expectations, and how these expectations control visual attention. Volitional signals can transform modulatory top-down signals into supra-threshold imagery. Visual hallucinations can occur when the normal control of these volitional signals is lost.

In order to account for how children can generalize words beyond a very limited set of labeled examples, Bloom's proposal of word learning requires two extensions: a better understanding of the “general learning and memory abilities” involved, and a principled framework for integrating multiple conflicting constraints on word meaning. We propose a framework based on Bayesian statistical inference that meets both of those needs.

Three comments are made. The proposal that recollection and familiarity-based recognition take different thalamic routes does not fit recent experimental evidence, suggesting that mediodorsal thalamus acts in an integrative role with respect to prefrontal cortex. Second, the role of frontal cortex in episodic memory has been understated. Third, the role of the hippocampal axis is likely to be the computation and storage of ideothetic information.

Osiurak and Reynaud's account of human tool cognition misses key element: human capacity for functional representations and teleological inferences. I argue that the teleofunctional approach accounts better for some features of human tool cognition and points to a viable candidate for the cognitive “difference-maker” behind human technological success.

Intelligence studies are confounded by an inability to image the mind, as well as by heterogeneity in intelligence constructs, gender, and age. The ghost (of future, not past) sitting at the table is a molecular one. Biochemistry and molecular biology factors can contribute to or take away from intelligence to a great and not yet fully explored extent.

The comparator model is insufficient for three reasons. First, consciousness is involved in the process of comparison as well as in the output. Second, we still do not have enough neurophysiological information to match the events of consciousness, although such knowledge is growing. Third, the anatomical localisation proposed can be damaged bilaterally but consciousness will persist.

The target article's use of core concepts is confused and excessively broad. Two main types of experiences have been described in relation to shamanism: magical flight and mediumship/possession. The first refers to visual and remembered experiences of events in other realms, the second to embodied experiences of ceding mental control and personality to a preternatural entity. These experiences grossly correspond to two main experience modalities exhibited by highly hypnotizable individuals in a secular setting.

Lea & Webley's (L&W's) non-exclusive distinction between tool-like and drug-like motivators is insufficiently discriminating to say much about money that is useful, as the distinction's equivocal application to sex, food, and drugs shows. Further, it appears as though the motivations of problem gamblers are non-metaphorically like those of drug addicts.

Vigil suggests that expressed emotions are inherently learned and triggered in social contexts. A strict reading of this account is not consistent with the findings that individuals, even those who are congenitally blind, do express emotions in the absence of an audience. Rather, grounded cognition suggests that facial expressions might also be an embodied support used to represent emotional information.

The mechanisms invoked to demonstrate how self-deception can occur without intention or awareness imply that self-deceptive beliefs are nevertheless the outcome of inappropriate and often egoistically driven processes. In contrast, models of pragmatic reasoning suggest that self-deception may well be the “reasonable” output of a more generalized, adaptive approach to hypothesis testing.