INTELLIGENCE: PAST AND FUTURE

In this paper it is argued that enquiry concerning intelligence in the 20th century has been dominated by a particular theory which we call the ‘strength’ model of intelligence. After briefly considering the history of the strength model we argue that this dominance has severely distorted the logic of research programmes in the area of intelligence, resulting in the crisis of professional uncertainty and public confidence which we currently find ourselves in. Various illustrations of this distortion of logic are considered in three areas of research, (i) the construction of intelligence tests; (ii) enquiry into the ‘structure’ of intelligence; (iii) nature-nurture research. We go on to examine alternatives to the strength model, and then make a plea for a wider and deeper consideration of concept formation, and concept usage, as the basis of a ‘polyphenic’ cognitive system. Some of the implications of this consideration for the nature of future research programmes are also discussed.     

DECONSTRUCTING THE SECULAR MAGISTERIUM: VOICES PAST AND PRESENT FOR CONVERSATIONS OF THE FUTURE

In this paper I offer a possible approach to accomplishing Benedict's goal proposed in his Regensburg address. 1 I take his goal to be twofold. First, we must expand our concept of reason beyond the privileged position of scientific empiricism and philosophical reasoning, both of which form what I have called the Secular Magisterium, put in place as the dominant intellectual force by the Enlightenment. Second, the motivation for expanding our concept of reason is for the purpose of greater dialogue across cultures, across religions and across academic disciplines. Since I take Benedict's goal to be twofold, my paper will address these issues in two parts, the second building from the first. In the first section, I will revisit the counter‐Enlightenment thinking of some well known, yet significantly marginalized voices, with the goal of hearing them again and reviving their critique to inform our own. By the end of this section, I will offer what I take to be a counter‐Enlightenment approach to knowing our world by means of an expanded concept of reason. In the second section, I will address what I take to be some of the more intellectual challenges to the possibilities for conversation across cultures, religions, and disciplines. It is my goal to show how an embodied version of the counter‐Enlightenment approach I offer in the first section can allow for genuine conversation that not only provides opportunities to better know our conversation partners, but also offers the possibility of honest persuasion in which the other sees reality differently and considers this way better.     

VALIDATING SYNTHETIC VALIDATION: COMPARING TRADITIONAL AND SYNTHETIC VALIDITY COEFFICIENTS

We describe a unique application of a synthetic validation technique to a selection system development project in a large organization. Job analysis data were collected from 4,725 job incumbents and 619 supervisors, and were used to identify 11 job families and 27 job components. We developed 12 tests to predict performance on these job components and conducted a concurrent validation study to collect test and job component data for 1,926 incumbents. We created a test composite for each job component and then chose a test battery for each job family based on its relevant job components. Synthetic validity coefficients were computed for each test battery and compared to traditional validity coefficients that were computed within job families with large sample sizes. The synthetic validity coefficient was very close to the within-family validity coefficient for most job families and was within the bounds of sampling error for all job families. Validities tended to be highest when predictors were weighted according to the number of job components to which they were relevant and job component criterion measures were unit weighted.     

TELEOLOGY PAST AND PRESENT

Abstract. Current teleology in Western biology, philosophy, and theology draws on resources from four main Western philosophers. (1) Plato's Timaeus shows how to interpret the universe as the handiwork of a purposive Creator who subordinates secondary, necessary, causes to primary, intelligent, causes. (2) Aristotle's Physics sets forth purpose as implicit in the nature of things. Purposes of different sorts inhere in different types of being, and everything has a natural function. Living things grow to actualize the potentials of the goal whose principle they bear within themselves. (3) Kant's Critique of Judgment denies that purpose is anything that human beings can know, strictly speaking. Nevertheless, purpose is a concept we must use to make sense of biological systems. (4) Hegel's Philosophy of Nature articulates organic systems as dialectically including and transcending mechanical and chemical systems. Teleological themes persist, in different ways, in contemporary discussions; I consider two lines of criticism of traditional teleology—by Richard Dawkins and Stephen Jay Gould—and one line that continues traditional teleology in an updated way—by Holmes Rolston, III.     

BEHAVIOR ANALYSIS AND ECOLOGICAL PSYCHOLOGY: PAST,PRESENT, AND FUTURE. A REVIEW OF HARRY HEFT'S ECOLOGICAL PSYCHOLOGY IN CONTEXT

Relations between behavior analysis and ecological psychology have been strained for years, notwithstanding the occasional comment on their affinities. Harry Heft's (2001) Ecological Psychology in Context provides an occasion for reviewing anew those relations and affinities. It describes the genesis of ecological psychology in James's radical empiricism; addresses Holt's neorealism and Gestalt psychology; and synthesizes Gibson's ecological psychology and Barker's ecobehavioral science as a means for understanding everyday human behavior. Although behavior analysis is excluded from this account, Heft's book warrants a review nonetheless: It describes ecological psychology in ways that are congruent and complementary with behavior analysis (e.g., nonmediational theorizing; the provinces of natural history and natural science). After introducing modern ecological psychology, I comment on (a) Heft's admirable, albeit selective, historiography; (b) his ecological psychology—past and present—as it relates to Skinner's science and system (e.g., affordances, molar behavior); (c) his misunderstandings of Skinner's behaviorism (e.g., reductionistic, mechanistic, molecular); and (d) the theoretical status of Heft's cognitive terms and talk (i.e., in ontology, epistemology, syntax). I conclude by considering the alliance and integration of ecological psychology and behavior analysis, and their implications for unifying and transforming psychology as a life science, albeit more for the future than at present.     

THE PAST,PRESENT, AND FUTURE ALL MATTER: HOW TIME PERSPECTIVE IS ASSOCIATED WITH OPTIMISM AND SENSATION SEEKING AMONG YOUNG ADULTS

We used a multidimensional model of time perspective to examine how feelings and thoughts about the past, present, and future were related to optimism and sensation seeking among young adults. The dimensions of time perspective assessed were time feelings, the positive and negative emotions one has about the past, present, and future; time frequency, the amount of thinking about each time period; and time orientation, the relative emphases toward the time periods. Optimism and sensation seeking were self-reported and participants included 463 young adults. Variable-based analyses indicated that reporting more positive and less negative feelings about the time periods or emphasizing the present and future simultaneously were associated with greater optimism. For sensation seeking, boredom susceptibility was especially associated with the time perspective dimensions. Person-centered analyses based on time feelings and time frequency yielded four profiles (i.e., Mindful, Discontent, Bleak, and Indifferent) that were associated with both optimism and sensation seeking.     

THE PAST AND FUTURE OF EXPERIMENTAL PHILOSOPHY

Experimental philosophy is the name for a recent movement whose participants use the methods of experimental psychology to probe the way people think about philosophical issues and then examine how the results of such studies bear on traditional philosophical debates. Given both the breadth of the research being carried out by experimental philosophers and the controversial nature of some of their central methodological assumptions, it is of no surprise that their work has recently come under attack. In this paper we respond to some criticisms of experimental philosophy that have recently been put forward by Antti Kauppinen. Unlike the critics of experimental philosophy, we do not think the fledgling movement either will or should fall before it has even had a chance to rise up to explain what it is, what it seeks to do (and not to do), and exactly how it plans to do it. Filling in some of the salient details is the main goal of the present paper.     

THE HOLY SPIRIT IN THE CAPPADOCIANS: PAST AND PRESENT

Theologians have long recognized that the Cappadocian fathers are a valuable resource for contemporary reflection on the Holy Spirit. The modern use of their work, however, tends to reflect only a thin sampling of their many writings; it shows little awareness of their complicated historical situation; and it generally operates on the false assumption that Basil of Caesarea, Gregory of Nazianzus, and Gregory of Nyssa offer but three versions of the same theological project. This article provides a new comparative assessment of Cappadocian pneumatology in connection with larger Trinitarian concerns and with practical matters of spirituality, monasticism, and the role of divine grace in the Christian life. It highlights the distinctive character of each theologian's approach to the Holy Spirit by analyzing their relationships to prior fourth-century traditions, their respective uses of Origen, and their differing stances in the contemporary debates with the Pneumatomachians. It argues that Basil's work on the Spirit is less fully Trinitarian and ascetically weaker than that of the other two, that Gregory Nazianzen offers the most fully Trinitarian and methodologically insightful pneumatology of the three, and that the Holy Spirit plays only a minor role in Gregory of Nyssa's theological and ascetical system. In conclusion, it identifies three key areas in which the Cappadocians can still make a significant contribution to current work on the Holy Spirit.     

RETHINKING THE PAST AND ANTICIPATING THE FUTURE OF RELIGION AND SCIENCE

Abstract. John Caiazza presents the current technoculture as the latest development in the ongoing conflict of science and religion that began with Tertullian in the third century. I argue that his presentation is historically inaccurate, because for most of Western history science and religion interacted with and cross‐fertilized each other. Contrary to Caiazza's misleading presentation, Western thought did not follow the dichotomous model polemically posed by Tertullian. I take issue with Caiazza's portrayal of postmodernism and his claim that technology is the foundation of an inherently secularist culture. I conclude by highlighting certain ethical challenges engendered by the prevalence of new technologies and present the dialogue of science and religion as uniquely qualified to address these challenges.     

THE FUTURE OF CRITERION-RELATED VALIDITY1

As a result of rejection by personnel psychologists of the erroneous law of small numbers and of the adoption of correct inferential procedures, the future of criterion-related validity promises to be bright. Probable future developments include: (a) widespread appreciation of the low statistical power characteristic of small samples; (b) rejection of the traditional belief that validities are situationally specific; (c) widespread validity generalization based on new methods; (d) research demonstrations that rational estimates of validity are often superior in accuracy to empirical estimates; (e) widespread acceptance of research findings showing that single-group and differential validity by race are artifactual rather than substantive in origin and that test unfairness by race is a nonproblem; (f) increased application of decision-theoretic dollar utility analyses to selection programs; and (g) progress in the establishment of general principles and theories about trait-performance relations in the world of work.     

SYNTHETIC VALIDITY AND ITS APPLICATION TO THE UNIFORM GUIDELINES VALIDATION REQUIREMENTS

The Uniform Guidelines for Employee Selection Procedures have served to create an urgent need for efficient validation methods that can be generalized to a class of occupations. The one method currently authorized for such a purpose by the Guidelines is synthetic validation. (The Guidelines erroneously describe the synthetic validity paradigm as construct validity.) Approaches to synthetic validity employed by Lawshe, Guion, McCormick, and Primoff are described. Their extent of conformance to the Guidelines validation requirements is noted. Primoff's J -Coefficient approach is recommended for two reasons; it meets the Guidelines requirements and under certain circumstances it permits the test user to estimate the traditional validity coefficient. An illustrated example of Primoff's method is presented.     

久远的文明：以往的现实，当今的挑战

在其关于当今世界的教科书（1963年初版,1987年在作者去世后以《文明史纲》为书名再版）的开篇,费尔南·布罗代尔提醒我们说,civilisation（文明）一词具有多种含义,其用法在不同语言之间并不相互对应,因而经常造成翻译上的困难。这个词出现在18世纪中叶的法国,当时与“野蛮状态”形成了对照。“高贵的野蛮人”就被贬为后一范畴,尽管启蒙思想家因其生活方式的纯正性而将他们理想化。     

THE ART OF WAR CORPUS AND CHINESE JUST WAR ETHICS PAST AND PRESENT

The idea of “just war” is not alien to Chinese thought. The term “yi zhan” (usually translated as “just war” or “righteous war” in English) is used in Mencius, was renewed by Mao Zedong, and is still being used in China today (zhengyi zhanzheng). The best place to start exploring this Chinese idea is in the enormous Art of War corpus in premodern China, of which the Seven Military Classics is the best representative. This set of treatises served as the military bible in imperial China from 1078 CE. Ideas analogous to ius ad bellum and ius in bello can be found in these texts. These norms are present in these military texts, elaborated in subsequent commentaries, understood as a matter of fact in Chinese political history, and recently and briefly acknowledged by a few Chinese military scholars in the mainland and in Taiwan. This Chinese just war ethics has its distinctiveness vis‐à‐vis James Turner Johnson's articulation of the Western classic view. It differs from Johnson's claims that military lethal violence is intrinsically morally neutral and that last resort is not a primary consideration in deciding for war. Contemporary Chinese People's Liberation Army (PLA) military publications show that the PLA understands the general idea of just war, but they acknowledge only the ad bellum part, not the in bello components.     

HOW THE PAST DEPENDS ON THE FUTURE

It is often said that, according to common sense, there is a fundamental asymmetry between the past and future; namely, that the past is closed and the future is open. Eternalism in the ontology of time is often seen as conflicting with common sense on this point. Here I argue against the claim that common sense is committed to this fundamental asymmetry between the past and the future, on the grounds that facts about the past often depend on facts about the future. 1