The structure of paradigm change

I propose a concise picture of the core structure of paradigm change. It consists of the three basic steps which, I suggest, are common to all forms of paradigm change, individual as well as collective and in every conceptual domain. These steps are formularized so as to stimulate more precise theorizing about, and comparisons between various alleged forms of paradigm change. I explain the idea and give evidence for it using examples from the fields of cognitive psychology, moral psychology, and the history of science.     

Health performance of individuals within the Campbell paradigm

In this paper, we developed a comprehensive health performance measure that formally links individual health attitudes with the likelihood of engaging in a wide variety of health‐related behaviours from various domains such as sustenance, hygiene, and physical exercise. Within what Kaiser, Byrka, and Hartig (2010) call the Campbell paradigm, we equated general health attitude with what a person does to retain or promote his or her health. Thus, health behaviours, on one hand, were expected to form a homogeneous, transitively ordered class of behaviours. On the other hand, the very behavioural class was in turn thought to be the basis from which an individual's health attitude could be directly assessed. A sample of 391 adults provided us with survey data containing different sets of health behaviours as well as variables and personality measures that had been corroborated as health‐behaviour relevant in previous research. We found that self‐reports of 50 behaviours and expressions of appreciation for 20 of these behaviours from various domains formed a transitively ordered class of activities. In contrast to the conventional view in health psychology, in which attitudes are regarded as a psychological cause behind individual behaviour, and in contrast to conventional findings in health psychology, where behaviours appear to fall into numerous sets of more or less distinct domains of health‐enhancing activities (e.g., exercising or avoiding risks), our findings speak of the psychological and formal unity of health behaviour. Inevitably, attitude measures grounded in the Campbell paradigm gauge individual attitudes, and just as much, they measure the health performance of individuals.     

On the philosophy of psi

In Naming and Necessity, Kripke argues that intuitions about what is possible play a limited, but important, role in challenging philosophical theses, counting as evidence against them only if they cannot be reconstrued as intuitions about something else, compatible with the thesis in question. But he doesn't provide clear guidelines for determining when such intuitions have been successfully reconstrued, leading some to question their status as evidence for modal claims. In this paper I focus on some worries, articulated by Michael Della Rocca, about whether modal intuitions can be evidence for claims about essential properties, and argue that there is a way of viewing the role of modal intuition in philosophical argument that can preserve their evidential force.     

Antisemitism in psychoanalyses. On the identity of Austrian psychoanalysts today

Jews living in present day Austria represent "uncanny"--repressed and dangerous--instinctual wishes as well as reminders of the mass murder in which the previous generation of non-Jews was implicated. This results in an intensification, rather than an abatement, of antisemitic prejudice. Non-Jewish analysts partake of this dynamic as well.     

A developmental neuroimaging investigation of the change paradigm

This neuroimaging study examines the development of cognitive flexibility using the Change task in a sample of youths and adults. The Change task requires subjects to inhibit a prepotent response and substitute an alternative response, and the task incorporates an algorithm that adjusts task difficulty in response to subject performance. Data from both groups combined show a network of prefrontal and parietal areas that are active during the task. For adults vs. youths, a distributed network was more active for successful change trials versus go, baseline, or unsuccessful change trials. This network included areas involved in rule representation, retrieval (lateral PFC), and switching (medial PFC and parietal regions). These results are consistent with data from previous task-switching experiments and inform developmental understandings of cognitive flexibility.     

论老庄养生哲学

《老子》、《庄子》多处谈养生。老庄的思想,养生哲学是为灵魂,著者以为掌握了老庄养生思想就掌握了老庄哲学的重要旨趣。     

Change detection in the flicker paradigm: The role of fixation position within the scene

Eye movements were monitored while participants performed a change detection task with images of natural scenes. An initial and a modified scene image were displayed in alternation, separated by a blank interval (flicker paradigm). In the modified image, a single target object was changed either by deleting that object from the scene or by rotating that object 90 degrees in depth. In Experiment 1, fixation position at detection was more likely to be in the target object region than in any other region of the scene. In Experiment 2, participants detected scene changes more accurately, with fewer false alarms, and more quickly when allowed to move their eyes in the scene than when required to maintain central fixation. These data suggest a major role for fixation position in the detection of changes to natural scenes across discrete views.     

On the emergence of American analytic philosophy

This paper is concerned with the reasons for the emergence and dominance of analytic philosophy in America. It closely examines the contents of, and changing editors at, The Philosophical Review, and provides a perspective on the contents of other leading philosophy journals. It suggests that analytic philosophy emerged prior to the 1950s in an environment characterized by a rich diversity of approaches to philosophy and that it came to dominate American philosophy at least in part due to its effective promotion by The Philosophical Review’s editors. Our picture of mid-twentieth-century American philosophy is different from existing ones, including those according to which the prominence of analytic philosophy in America was basically a matter of the natural affinity between American philosophy and analytic philosophy and those according to which the political climate at the time was hostile towards non-analytic approaches. Furthermore, our reconstruction suggests a new perspective on the nature of 1950s analytic philosophy.     

Context change and retrieval difficulty in the list-before-last paradigm

Using the "list-before-last" paradigm (Jang & Huber, Journal of Experimental Psychology: Learning, Memory, and Cognition, 34, 112-127, 2008; Shiffrin, Science, 168, 1601-1603, 1970), we examined whether the difficulty involved in retrieving a previously studied list affects the recall of the current list. Participants studied three lists (L1, L2, and L3), and between L2 and L3 study they either engaged in retrieval of L1 or solved math problems for the same duration of time. After L3 encoding, all participants recalled L2. We examined accurate recall of L2, intrusions from L3, and also the first-response function from L2 across all four experiments. In Experiments 1 and 2, retrieval difficulty was manipulated by presenting participants with variable numbers of letter cues for the L1 words, with some participants receiving more cues than others. In Experiment 1, L1 and L2 words shared the first two letters in common to create potential item interference, whereas in Experiment 2, they did not share common cues. In Experiments 3 and 4, we manipulated retrieval difficulty using a delay manipulation-L1 was encoded 1, 24, or 72?h prior to the session during which L2 and L3 were encoded. In Experiment 3, L1 retrieval involved a cued recall test, whereas in Experiment 4, it involved a free recall test. The results of all of these experiments showed that, as compared to solving math problems, retrieving L1 led to forgetting of L2, reduced intrusions from L3, and reduced first-response functions from L2. However, all of the dependent measures were invariant across the various manipulations of retrieval difficulty. We discuss the results in terms of the context-change interpretation of prior-list retrieval.     

On experimental philosophy and the history of philosophy: a reply to Sorell

In this paper, we reply to Tom Sorell’s criticism of our engagement with the history of philosophy in our book, The Theory and Practice of Experimental Philosophy. We explain why our uses of the history of philosophy are not undermined by Sorell’s criticism and why our position is not threatened by the dilemma Sorell advances. We argue that Sorell has mischaracterized the dialectical context of our discussion of the history of philosophy and that he has mistakenly treated our use of the history of philosophy as univocal, when in fact we called on the history of philosophy in several different ways in our text.     

试论王龙溪的易学哲学

王畿易学认为易之体用不二,易为心易,太极为心之极,反对以易为书、泥于言象;继承和发展了王阳明的良知易说,视<周易>为提高人的道德修养境界的典籍,在修养方法上力倡先天之学,而以自然为宗.王畿易学是宋明时期陆王一路下来心学派易学思想最根本和最集中的体现,对传统易学起到一种解构的作用,是陆王心学在其本质上的必然结果.     

The reception of western philosophy in the Lithuanian philosophy of religion

The article examines the reception of Western philosophy in Lithuanian philosophy of religion. The purpose is to show how the discourse of philosophy of religion came about in Lithuania. This branch of philosophy has been not only culturally and socially important in Lithuania, it has been significant as well for the formation and maintenance of national identity. By the same token, it also was the most developed and controversial theoretically. The first part of the article lays out the genesis of the autonomous Lithuanian philosophy of religion, though strongly influenced by the transformations in the broader context of European philosophy. For that reason it will be useful to present the ideas of the most prominent Lithuanian thinkers in the field who have successfully adopted and adapted vital trends in Western philosophy into the Lithuanian cultural and intellectual context. The second part of the article is less historical and more problematic as it deals with specific issues concerning faith, God, anthropological problems as reflected in the works of contemporary Lithuanian philosophers of religion. Only after having explored certain affiliations of Lithuanian philosophy of religion with Western thought can we state that, although the latter was the necessary precondition of the former, Lithuanian philosophy of religion does substantiate its sovereign status while correlating in an original way major cultural transformations with the changes in theoretical context, according to the specific concerns of Lithuanian society. In addition, this historical and philosophical examination aims to look at the formation of Lithuanian identity, mentality, values, their roots in the Christian tradition as well as the capacity to respond at critical historical moments.

论马克思实践哲学的政治意蕴

In order to deepen the studies on the philosophy of practice, it is essential to explore the political significance of Marx's philosophy of practice. Marx's philosophy of practice is rooted in the problem of modernity and the separation between “individual subjectivity” and “societal community” in the modern context is the basic background of Marx's practical philosophy. It is the basic interest of Marx's philosophy of practice to find a way to end this separation via critique of civil society. Therefore, Marx's philosophy of practice has a clear significance, which manifests in the following aspects: one is “liberation politics,” and the other, “the regulatory mode of the socio-political institution.” Translated by Zhang Lin from Zhexue Yanjiu 哲学研究 (Philosophical Research), 2007, (1): 3–10