共查询到20条相似文献,搜索用时 15 毫秒
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Journal of Indian Council of Philosophical Research - The present paper is an attempt to develop late Professor K. Satchidananda Murty’s quest to articulate Immanent and Transcendent in his... 相似文献
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Robert S. Wigton 《Thinking & reasoning》2013,19(2-3):175-190
Social judgement theory is particularly well suited to the study of medical judgements. Medical judgements characteristically involve decision making under uncertainty with inevitable error and an abundance of fallible cues. In medicine, as in other areas, SJT research has found wide variation among decision makers in their judgements and in the weighting of clinical information. Strategies inferred from case vignettes differ from physicians' self-described strategies and from the weights suggested by experts. These observations parallel recent findings of unexplained variation in diagnosis and management in clinical practice that have been the source of concern in the medical community. The lens model provides one of the few methods for quantitatively analysing physicians' judgements. Contrary to what one might expect from the variation in strategies on paper cases, several studies suggest that, in practice, physicians' diagnostic judgements are highly accurate. Cognitive feedback has been less successful as a practical teaching tool than originally hoped, but some aspects of this methodology show promise, particularly in conjunction with the increasing emphasis on statistical decision support. All things considered, SJT has provided insight into physicians' decisions and gives the medical research community important tools for studying judgements in actual practice. 相似文献
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自然主义作为一种有影响的哲学运动的出现是很晚近的事情,文章详细梳理了自然主义与自然化认识论的历史发展与演化的轨迹,指出自然主义与自然化认识论的复兴,是科学哲学研究路线在当代发生转向的重要标志。 相似文献
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Ernest Lawrence Rossi 《Psychological Perspectives》2013,56(1):134-145
The process of coming to terms with the unconscious is a true labor, a work which involves both action and suffering. It has been named the “transcendent function” because it represents a function based on real and “imaginary,” or rational and irrational, data, thus bridging the yawning gulf between conscious and unconscious. It is a natural process, a manifestation of the energy that springs from the tension of opposites, and it consists in a series of fantasy-occurrences which appear spontaneously in dreams and visions, (p. 80) —C. G. Jung, 1943/1966 相似文献
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ELAINE J. COPELAND 《Journal of counseling and development : JCD》1983,62(1):10-15
This article examines the development of cross-cultural and psychotherapy in the United States, and theoretical models and their implications for research and training are reviewed. 相似文献
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Res Publica - This paper grapples with Bernard Williams’s prima vista enigmatic assertion that ‘[w]hether it is a matter of good philosophical sense to treat a practice as a violation... 相似文献
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《Journal of Religion, Spirituality & Aging》2013,25(3-4):63-73
Summary Historically, the roles of church and society have changed with respect to the treatment of the elderly. These changes are traced. Beginning with the New Testament times, the shifts are reviewed in the Roman period, the Germanic invasions, the High Middle Ages, and the urbanized industrial times which reach into the present. 相似文献
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先讨论了科学哲学对科学与伪科学的分界标准,从历史角度论述了中医对理性道路的选择,中医第一使命与中国古代科技文化背景对其发展道路的塑造,与近现代科技背景下对中医的伪科学诘难,认为中医虽非严格意义的科学,但不能对其贴上附加贬义的伪科学标签,中医是理性和具备科学精神的,应正确看待其探索角度与思路的价值。 相似文献
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Mark Thomas Walker 《Ratio》2001,14(1):68-83
I contend that while at least one of the arguments advanced by Bernard Williams in his paper 'Deciding To Believe' does establish that beliefs, or more precisely, judgements cannot be decided upon 'at will', the notion of truth-aimedness presupposed by that argument also, ironically, provides the key to understanding why judgements are necessarily voluntary. 相似文献
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Robert Hopkins 《European Journal of Philosophy》2001,9(2):166-189
Aesthetic judgements are autonomous, as many other judgements are not: for the latter, but not the former, it is sometimes justifiable to change one’s mind simply because several others share a different opinion. Why is this? One answer is that claims about beauty are not assertions at all, but expressions of aesthetic response. However, to cover more than just some of the explananda, this expressivism needs combining with some analogue of cognitive command, i.e. the idea that disagreements over beuaty can occur, and when they do it is a priori that one side has infringed the norms governing aesthetic discourse. This combination can be achieved by reading Kant’s aesthetic theory in expressivist terms. The resulting view is a form of quasi‐realism about beauty. The position has its merits, but cannot ultimately explain the phenomena which motivate it. This conclusion generalises to quasi‐realism about other matters. 相似文献
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从历史的角度考察世俗人文主义者的前景 总被引:1,自引:0,他引:1
现代人文主义对于人类未来具有巨大的把握能 力。但是,在最近的几年里尤其是在美国却发生了 很多烦扰的变化,使得人文主义者的承诺很难实 现。无疑,文化战争将继续强化。虽然目前我们已 经在国家最高机构的决定中获得了很大进展,但现 代人文主义者的观点仍然要面对接连不断的挑战。 相似文献
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Justin Steinberg 《British Journal for the History of Philosophy》2016,24(1):67-87
Two priority problems frustrate our understanding of Spinoza on desire [cupiditas]. The first problem concerns the relationship between desire and the other two primary affects, joy [laetitia] and sadness [tristitia]. Desire seems to be the oddball of this troika, not only because, contrary to the very definition of an affect (3d3; 3 General Definition of the Affects), desires do not themselves consist in changes in one's power of acting, but also because desire seems at once more and less basic than joy and sadness. The second problem concerns the priority of desires and evaluative judgements. While 3p9s and 3p39s suggest that evaluative judgements are (necessarily) posterior to desires, Andrew Youpa has recently argued that passages in Ethics 4 indicate that rational evaluative judgements can give rise to, rather than arise out of, desires. I aim to offer solutions to these problems that reveal the elegance and coherence of Spinoza's account of motivation. Ultimately, I argue that whereas emotions and desires stand in a non-reductive, symmetrical relationship to one another, evaluative judgements must be understood as asymmetrically dependent on, and reducible to, emotions or desires. This interpretation sheds light on our understanding of Spinoza's cognitivist account of emotion. For Spinoza, while emotions are representational, they are not underpinned by evaluative judgements. Rather than inflating emotions to include evaluative judgements, he deflates evaluative judgements, treating them as emotions, or valenced representations, and nothing more. 相似文献