The active inference framework offers an attractive starting point for understanding cultural cognition. Here, we argue that affective dynamics are essential to include when constructing this type of theory. We highlight ways in which interactions between emotional responses and the perception of those responses, both within and between individuals, can play central roles in both motivating and constraining sociocultural practices.Young children simplify word initial consonant clusters by omitting or substituting one (or both) of the elements. Vocalic insertion, coalescence and metathesis are said to be used more seldom (McLeod, van Doorn & Reed, 2001). Data from Norwegian children, however, have shown vocalic insertion to be more frequently used (Simonsen, 1990; Simonsen, Garmann & Kristoffersen, 2019). To investigate the extent to which children use this strategy to differing degrees depending on the ambient language, we analysed word initial cluster production acoustically in nine Norwegian and nine English speaking children aged 2;6-6 years, and eight adults, four from each language. The results showed that Norwegian-speaking children produce significantly more instances of vocalic insertions than English-speaking children do. The same pattern is found in Norwegian- versus English-speaking adults. We argue that this cross-linguistic difference is an example of the influence of prosodic-phonetic biases in language-specific developmental paths in the acquisition of speech.This study investigates how phonological neighborhood density (PND) affects word production and recognition in 4-to-6-year-old Russian children in comparison to adults. Previous experiments with English-speaking adults showed that a dense neighborhood facilitated word production but inhibited recognition whereas a sparse neighborhood inhibited production but facilitated recognition. Importantly, these effects are not universal because a reverse PND pattern was found in Spanish-speaking adults. Probably, PND effects depend on the morphological properties of language.This study focuses on PND effects in word production and recognition in terms of facilitation and inhibition in Russian. Our results are consistent with those in Spanish Russian-speaking adults produced words with dense neighborhoods more slowly and recognized them faster than words with sparse neighborhoods. Russian children showed the same PND effect in recognition and no effect was found in production. The findings support the hypothesis that PND effects in word production and recognition are influenced by the morphological system of language.Thinking through other minds (TTOM) encompasses new dimensions in computational psychiatry social interaction and mutual sense-making. It questions the nature of psychiatric manifestations (semiology) in light of recent data on social interaction in neuroscience. We propose the concept of “social physiology” in response to the call by the conceivers of TTOM for the renewal of computational psychiatry.”Thinking through other minds,” or TTOM, is defined in two different ways. On the one hand, it refers to something people do – for example, inferences they make about others’ expectations. On the other hand, it refers to a particular theoretical model of those things that people do. If the concept of TTOM is to have any future, this ambiguity must be redressed.This commentary focuses upon the relationship between two themes in the target article the ways in which a Markov blanket may be defined and the role of precision and salience in mediating the interactions between what is internal and external to a system. These each rest upon the different perspectives we might take while “choosing” a Markov blanket.First, I discuss cross-cultural evidence showing that a good deal of enculturation takes place outside of thinking through other minds. Second, I review evidence challenging the claim that humans seek to minimize entropy. Resigratinib Finally, I argue that optimality claims should be avoided, and that descriptive Bayesianism offers a more promising avenue for the development of a Bayesian theory of culture.Other people in our culture actively transform our behavioral dispositions and mental states by shaping them in various ways. In the following, we highlight three points which Veissière et al. may consider in leveraging their account to illuminate the dynamics by which this occurs, and in particular, to shed light on how social cognition supports, and is supported by, enculturation.Do we acquire culture through other minds, or do we get access to other minds through culture? Music culture is a practice as well as the people involved. Sounding music works as a script guiding action, as do, to varying degrees, many rituals and customs. Collective co-performance of the script enables inter-subjectivity, which arguably contributes to the formation of subcultures. Shared-emotional experiences give material to the narrative of who we are.Veissière and collaborators ground their account of culture and social norms in the free-energy principle, which postulates that the utility (or adaptive value) of an outcome is equivalent to its probability. This equivalence would mean that their account entails that complying with social norms has always adaptive value. But, this is false, because many social norms are obviously maladaptive.The multicultural experience (i.e., multicultural individuals and cross-cultural experiences) offers the intriguing possibility for (i) an empirical examination of how free-energy principles explain dynamic cultural behaviors and pragmatic cultural phenomena and (ii) a challenging but decisive test of thinking through other minds (TTOM) predictions. We highlight that TTOM needs to treat individuals as active cultural agents instead of passive learners.We applaud the ambition of Veissière et al.’s account of cultural learning, and the attempt to ground higher order thinking in embodied theory. However, the account is limited by loose terminology, and by its commitment to a view of the child learner as inference-maker. Vygotsky offers a more powerful view of cultural learning, one that is fully compatible with embodiment.