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1.
Donald Capps 《Journal of religion and health》2008,47(1):103-117
In an earlier article (Capps, 2007a) on Erik H. Erikson’s earliest writings (1930–1931) I focused on the relationship between the child’s melancholia and conflict
with maternal authority, and drew attention to the restorative role of humor. In a subsequent article (Capps, 2007b) on Erikson’s Childhood and Society (1950) I explored the same theme of the relationship of melancholia and the mother, but focused on the restorative role of play.
In this article drawing from his Insight and Responsibility (1964) I continue this exploration of the relationship of melancholia and the mother, but focus on the restorative role of
dreams. In support of this understanding of dreams, I focus on Erikson’s interpretation of one of Sigmund Freud’s dreams in
light of the first two stages of the life cycle, and his view that the dream itself is inherently maternal.
Donald Capps is Professor of Pastoral Psychology at Princeton Theological Seminary. His books include Men, Religion, and Melancholia (1997), Freud and Freudians on Religion (2001), and Men and Their Religion: Honor, Hope, and Humor (2002). He has served as editor of Journal for the Scientific Study of Religion and as President of the Society for the Scientific Study of Religion. 相似文献
2.
Craig Anthony Rubano 《Pastoral Psychology》2011,60(3):467-475
This article uses Kenneth R. Mitchell and Herbert Anderson’s (1983) six modalities of grieving as presented in Donald Capps’ (1993) The Poet’s Gift to bring a pastoral theological perspective to bear on Li-Young Lee’s Behind My Eyes (2008), a collection of thirty-nine poems. In specifically focusing on Lee’s poem “To Hold,” it makes the case for a seventh
grieving modality, that of preemptive loss. Employing Mitchell and Anderson’s distinction between faithful and unfaithful grieving, it argues that preemptive loss is an unfaithful form or expression of grieving, and notes the irony and sadness in this regard, as this unfaithful response
to grief is informed by what is widely considered to be a faithful Judeo–Christian perspective, rooted in the inescapable
sinfulness of humanity. 相似文献
3.
Reinwein J 《Journal of psycholinguistic research》2012,41(1):1-32
The modality effect is a central issue in multimedia learning [see Mayer (Cambridge University Press, 2005a), for a review]. Sweller’s Cognitive Load Theory (CLT), for example, presumes that an illustrated text is better understood
when presented visually rather than orally. The predictive power of CLT lies in how it links in to Baddeley’s (1986) model of working memory and Penney’s (Mem Cognit 17:398–442, 1989) Separate-Streams Hypothesis. Ginns’s (Learn Instr 4:313–331, 2005) recent meta-analysis also supports the modality effect (d = 0.72, based on 43 independent effects). This article replicates the meta-analysis of the modality effect based on 86 independent
effects (with within-study subgroups as the unit of analysis and with mean of the outcomes as the dependent measure), with results showing a reduction of the overall effect size by almost half (d = 0.38), and even more when Duval and Tweedie’s Trim and Fill method is used to correct publication bias (d = 0.20). This article also widens the scope of the analysis of moderator variables (e.g. Pace of presentation, Type of visualization,
Research group) as well as their potentially confounded effects. Finally, it is argued that, for theoretical reasons, the
so-called modality effect cannot be based on Penney’s or Baddeley’s theories and must be explained in a different way. 相似文献
4.
Jonathan Tallant 《Philosophia》2010,38(2):271-280
It is, I think, possible to generate a variation of McTaggart’s (Mind 17:457–474, 1908) paradox that infects all extant versions of presentism. This is not to say that presentism is doomed to failure. There may
be ways to modify presentism and I can’t anticipate all such modifications, here. For the purposes of the paper I’ll understand
‘presentism’ to be the view that for all x, x is present (cf. Crisp (2004: 18)). It seems only right that, at a conference devoted to McTaggart’s work on time, we continue to pursue new ways in which
his now infamous arguments remain relevant to us today. 相似文献
5.
Maurice A. Finocchiaro 《Argumentation》2007,21(3):253-268
Krabbe (2003, in F.H. van Eemeren, J.A. Blair, C.A. Willard and A.F. Snoeck Henkemans (eds.), Proceedings of the Fifth Conference of the International Society for the Study of Argumentation, Sic Sat, Amsterdam, pp. 641–644) defined a metadialogue as a dialogue about one or more dialogues, and a ground-level dialogue
as a dialogue that is not a metadialogue. Similarly, I define a meta-argument as an argument about one or more arguments,
and a ground-level argument as one which is not a meta-argument. Krabbe (1995, in F.H van Eemeren, R. Grootendorst, J.A. Blair, C.A. Willard and A.F. Snoeck Henkemans (eds.), Proceedings of the Third ISSA Conference on Argumentation, Sic Sat, Amsterdam, pp. 333–344) showed that formal-fallacy criticism (and more generally, fallacy criticism) consists of
metadialogues, and that such metadialogues can be profiled in ways that lead to their proper termination or resolution. I
reconstruct Krabbe’s metadialogical account into monolectical, meta-argumentative terminology by describing three-types of
meta-arguments corresponding to the three ways of proving formal invalidity he studied: the trivial logic-indifferent method;
the method of counterexample situation; and the method of formal paraphrase. A fourth type of meta-argument corresponds to
what Oliver (1967, Mind
76, 463–478), Govier (1985, Informal Logic
7, 27–33), and Copi (1986) call refutation by logical analogy. A fifth type of meta-argument represents my reconstruction of
arguments by parity of reasoning studied by Woods and Hudak (1989, Informal Logic
11, 125–139). Other particular meta-arguments deserving future study are Hume’s critique of the argument from design in the
Dialogues Concerning Natural Religion, and Mill’s initial argument in The Subjection of Women about the importance of established custom and general feeling vis-à-vis argumentation. 相似文献
6.
Cheng-Chih Tsai 《Erkenntnis》2012,76(1):101-114
A Leibnizian semantics proposed by Becker in 1952 for the modal operators has recently been reviewed in Copeland’s paper The Genesis of Possible World Semantics (Copeland in J Philos Logic 31:99–137, 2002), with a remark that “neither the binary relation nor the idea of proving completeness was present in Becker’s work”. In
light of Frege’s celebrated Sense-Determines-Reference principle, we find, however, that it is Becker’s semantics, rather
than Kripke’s semantics, that has captured the true spirit of Frege’s semantic program. Furthermore, for Kripke’s possible
world semantics to fit in Frege’s framework of senses, worlds and referents, it will have to be thoroughly reformulated. By introducing the notion of a hi-world into the picture, we manage to keep
the key ingredients of Becker’s semantics intact, while at the same time solve a fatal problem that used to shadow Becker’s
original semantics—it had not been able to make sense of inhomogeneous modality. The resulting generalized Beckerian semantics
provides, in effect, a Beckerian analysis of the Kripkean possible worlds. It reveals the subtle hierarchical internal structure
of a Kripkean world that has not been discovered before. 相似文献
7.
The view that successful memory performance depends importantly on the extent to which there is a match between the encoding
and retrieval conditions is commonplace in memory research. However, Nairne (Memory, 10, 389–395, 2002) proposed that this idea about trace–cue compatibility being the driving force behind memory retention is a myth, because
one cannot make unequivocal predictions about performance by appealing to the encoding–retrieval match. What matters instead
is the relative diagnostic value of the match, and not the absolute match. Three experiments were carried out in which participants
memorised word pairs and tried to recall target words when given retrieval cues. The diagnostic value of the cue was varied
by manipulating the extent to which the cues subsumed other memorised words and the level of the encoding–retrieval match.
The results supported Nairne’s (Memory, 10, 389–395, 2002) assertion that the diagnostic value of retrieval cues is a better predictor of memory performance than the absolute encoding–retrieval
match. 相似文献
8.
Currently, the majority of investigations of linguistic manifestations of neurodegenerative disorders such as Alzheimer’s
disease are conducted based on manual linguistic analysis. Grammatical complexity is one of the language use characteristics
sensitive to the effects of Alzheimer’s disease and is difficult to operationalize and measure using manual approaches. In
the current study, we demonstrate the application of computational linguistic methods to automate the analysis of grammatical
complexity. We implemented the Computerized Linguistic Analysis System (CLAS) based on the Stanford syntactic parser (Klein
and Manning, Pattern Recognition, 38(9), 1407–1419, 2005) for longitudinal analysis of changes in syntactic complexity in language affected by neurodegenerative disorders. We manually
validated CLAS scoring and used it to analyze writings of Iris Murdoch, a renowned Irish author diagnosed with Alzheimer’s
disease. We found clear patterns of decline in grammatical complexity consistent with previous analyses of Murdoch’s writing
conducted by Garrard, Maloney, Hodges, and Patterson (Brain, 128(250–260, 2005). CLAS is a fully automated system that may be used to derive objective and reproducible measures of syntactic complexity
in language production and can be particularly useful in longitudinal studies with large volumes of language samples. 相似文献
9.
Franz Huber 《Journal of Philosophical Logic》2007,36(5):511-538
This paper starts by indicating the analysis of Hempel’s conditions of adequacy for any relation of confirmation (Hempel,
1945) as presented in Huber (submitted). There I argue contra Carnap (1962, Section 87) that Hempel felt the need for two concepts of confirmation: one aiming at plausible theories and another aiming
at informative theories. However, he also realized that these two concepts are conflicting, and he gave up the concept of
confirmation aiming at informative theories. The main part of the paper consists in working out the claim that one can have
Hempel’s cake and eat it too — in the sense that there is a logic of theory assessment that takes into account both of the
two conflicting aspects of plausibility and informativeness. According to the semantics of this logic, α is an acceptable theory for evidence β if and only if α is both sufficiently plausible given β and sufficiently informative about β. This is spelt out in terms of ranking functions (Spohn, 1988) and shown to represent the syntactically specified notion of an assessment relation. The paper then compares these acceptability
relations to explanatory and confirmatory consequence relations (Flach, 2000) as well as to nonmonotonic consequence relations (Kraus et al., 1990). It concludes by relating the plausibility-informativeness approach to Carnap’s positive relevance account, thereby shedding
new light on Carnap’s analysis as well as solving another problem of confirmation theory.
A precursor of this paper has appeared as “The Logic of Confirmation and Theory Assessment” in L. Běhounek & M. Bílková (eds.),
The Logica Yearbook 2004, Prague: Filosofia, 2005, 161–176. 相似文献
10.
Prophets provoke psychological unrest, especially when exposing accepted beliefs as profound deceptions. The biblical prophets
exemplify such confrontation as do certain atheists ardently opposed to the images of God created by those seers. The German
philosopher Friedrich Nietzsche dramatically illustrates this type of counterforce to the Judeo-Christian tradition. His prophet
Zarathustra is intended to be a model for the modern mind, one free of superstitions inflicted by antiquated religious dogma.
Nietzsche’s credo “God is dead” served as a declaration for the nineteenth century. In the twentieth century, it became a
theological diagnosis. As a “movement,” or “tenor,” the death of God or radical theology was spearheaded by Thomas Altizer,
a well-published young professor center-staged during the turbulent 1960s. His work foreshadows a new strain of atheism currently
represented by biologist Richard Dawkins (2006, The God delusion. New York: Houghton Mifflin), philosopher Daniel Dennett (2006, Breaking the spell. New York: Penquin), neuroscientist Sam Harris (2004, The end of faith. New York: W.W. Norton; 2008, Letter to a Christian nation. New York: Vintage), journalist Christopher Hitchens (2007, God is not great. New York: Twelve), and mathematician John Allen Paulos (Paulos 2008, Irreligion. New York: Hill & Wang). This twenty-first century crusade against belief in God is best understood as a psychodynamic ignited
by Altizer’s Christian atheism. The present dialogue reflects that dynamic while the prologue and epilogue reveal evidence
of Providence amidst claims of God’s demise in contemporary history. 相似文献
11.
J. Ritola 《Argumentation》2006,20(2):237-244
In a recent article, D. A. Truncellito (2004, ‘Running in Circles about Begging the Question’, Argumentation
18, 325–329) argues that the discussion between Robinson (1971, ‘Begging the Question’, Analysis
31, 113–117), Sorensen (1996, ‘Unbeggable Questions’, Analysis
56, 51–55) and Teng (1997, ‘Sorensen on Begging the Question’, Analysis
57, 220–222) shows that we need to distinguish between logical fallacies, which are mistakes in the form of the argument, and rhetorical fallacies, which are mistakes committed by the arguer. While I basically agree with Truncellito’s line of thinking, I believe this distinction is not tenable and offer a different view. In addition, I will argue that the conclusion to draw from the abovementioned discussion is that validity is not a sufficient criterion of begging the question, and that we should be wary of the containment-metaphor of a deductive argument. 相似文献
12.
Donald Capps 《Journal of religion and health》2008,47(4):560-576
In four earlier articles, I focused on the theme of the relationship of melancholia and the mother, and suggested that the
melancholic self may experience humor (Capps, 2007a), play (Capps, 2008a), dreams (Capps, 2007c), and art (Capps, 2008b) as restorative resources. I argued that Erik H. Erikson found these resources to be valuable remedies for his own melancholic
condition, which had its origins in the fact that he was illegitimate and was raised solely by his mother until he was three years
old, when she remarried. In this article, I focus on two themes in Freud’s Leonardo da Vinci and a memory of his childhood (1964): Leonardo’s relationship with his mother in early childhood and his inhibitions as an artist. I relate these two themes
to Erikson’s own early childhood and his failure to achieve his goal as an aspiring artist in his early twenties. The article
concludes with a discussion of Erikson’s frustrated aspirations to become an artist and his emphasis, in his psychoanalytic
work, on children’s play.
Donald Capps is Professor of Pastoral Psychology at Princeton Theological Seminary. His books include Men, Religion, and
Melancholia (1997), Freud and Freudians on Religion (2001), and Men and Their Religion: Honor, Hope, and Humor 相似文献
13.
This article focuses on the personal experience of regret and the importance of coming to terms with our regrets. It begins
with a sermon preached by the first author in which the issue of regret is explored by means of a summary of the film The Big Kahuna, continues with a discussion of recent articles (Tomer and Eliason, Existential and spiritual issues in death attitudes,
2008; Mannarino et al., Existential and spiritual issues in death attitudes, 2008) on the concept of regret formulated by Landman (Landman, Regret: A theoretical and conceptual analysis, 1987; Regret: The persistence of the possible, 1993), and on regret therapy, and concludes with a pastoral care case in which a dying woman expresses both future-related and
past-related regrets. The case is interpreted in light of regret therapy’s emphasis on parabolic experiences and reframing
techniques. 相似文献
14.
Donald Capps 《Pastoral Psychology》2010,59(6):671-677
Three plausible psychoanalytic interpretations of a poem by Billy Collins are presented: one based on the psychoanalytic concept
of reaction formation; another on the psychoanalytic view that the aims of civilization require certain renunciations of instinctual
gratification; and a third on Sigmund Freud’s suggestion in Jokes and Their Relation to the Unconscious (1905) that irony is a subspecies of the comic. While the first two interpretations focus on the subject—the poem’s protagonist—the
third focuses on its technique. As a result, the third interpretation is likely to be more useful to readers who wish to apply
it to their own life-situations. To illustrate this fact, the author relates the poem to his own life-situation, which is
that of entering older adulthood. 相似文献
15.
Donald Capps 《Pastoral Psychology》2009,58(4):325-335
This article focuses on Erik H. Erikson’s case of a theological student on the borderline of psychosis. The case, presented
in a lecture published in Insight and Responsibility (1964, pp. 47–80), was important to Erikson for two important reasons: It enabled him to gain confidence in his capacity to help
young adults and convinced him that he was not being disloyal to Freud by focusing on patients’ religious experiences. His
presentation of the case focuses on an enigmatic dream image that caused the patient to believe that he was losing his mind
but that, when interpreted, led to a breakthrough in his therapy and eventual recovery of his mental health. The springboard
for his study of Martin Luther, this case illustrates the three primary religious images that Erikson identifies in Young Man Luther (1958): the maternal matrix, the paternal voice, and the pure self. It also illustrates how the timely appearance of a new person
in one’s life may have enormous therapeutic value. 相似文献
16.
Yurevich A 《Integrative psychological & behavioral science》2007,41(1):21-27
The author presents several arguments against Toomela’s (Culture of science: Strange history of the methodological thinking
in psychology. Integrative Psychological and Behavioral Science, 2007a, doi:, History of methodology in psychology: Starting point, not the goal. Integrative Psychological and Behavioral Science, 2007b, doi:) pessimistic thesis: “The last 60 years of research in psychology seems to have gone astray.” Nevertheless he admits that
Toomela’s article despite the excessively categorical assessments contained in it and the undue pessimism crowing its conclusion,
represents a substantial contribution to the highlighting of socio-cultural impact on various models of psychological cognition,
which lurks behind the international unification of globalizing science.
相似文献
Andrey YurevichEmail: |
17.
Schlüssel A 《American journal of psychoanalysis》2005,65(4):381-403
The author attempts to apply the psychoanalytic concept of “prolonged adolescence” to two literary works, both of which are
embedded in England’s postwar social and political climate. The discussion of John Wain’s Hurry on Down ([1953] 1979) and John Osborne’s Look Back in Anger ([1956] 1989), by necessity, involves a look at those factors responsible for shaping the cultural “mood” in those days. However, the
author’s primary concern lies with how two particular (fictional) individuals, or antiheroes, deal with the frustration, which,
although generally felt among contemporary academia, in their cases seems to hide a much deeper layer of mental insecurity
and instability. In fact, we come to feel that the characters have not achieved a proper sense of identity (“self”) and are,
from the point of view of maturity, delayed and, hence, “unfitted” to cope adequately with the external world. Having long
achieved formal adulthood, they seem to have gotten “stuck” somewhere along the passage of growing up. Essential papers by
Sigmund Freud and his daughter Anna, as well as a very early paper on the topic by Siegfried Bernfeld, are, among others,
taken into account, as is the profound research done by Peter Blos on the subject in question. 相似文献
18.
Although word co-occurrences within a document have been demonstrated to be semantically useful, word interactions over a
local range have been largely neglected by psychologists due to practical challenges. Shannon’s (Bell Systems Technical Journal, 27, 379–423, 623–665, 1948) conceptualization of information theory suggests that these interactions should be useful for understanding communication.
Computational advances make an examination of local word–word interactions possible for a large text corpus. We used Brants
and Franz’s (2006) dataset to generate conditional probabilities for 62,474 word pairs and entropy calculations for 9,917 words in Nelson,
McEvoy, and Schreiber’s (Behavior Research Methods, Instruments, & Computers, 36, 402–407, 2004) free association norms. Semantic associativity correlated moderately with the probabilities and was stronger when the two
words were not adjacent. The number of semantic associates for a word and the entropy of a word were also correlated. Finally,
language entropy decreases from 11 bits for single words to 6 bits per word for four-word sequences. The probabilities and
entropies discussed here are included in the supplemental materials for the article. 相似文献
19.
Michael Wolff 《Journal for General Philosophy of Science》2010,41(2):359-371
In an earlier article (see J Gen Philos Sci (2010) 41: 341–355) I have compared Aristotle’s syllogistic with Kant’s theory
of “pure ratiocination”. “Ratiocinia pura” („reine Vernunftschlüsse“) is Kant’s designation for assertoric syllogisms Aristotle has called ‘perfect’. In Kant’s view
they differ from non-pure ratiocinia precisely in that their validity rests only on the validity of the Dictum de omni et nullo (which, however, in Kant’s view can be further reduced to more fundamental principles) whereas the validity of non-pure ratiocinia additionally presupposes the validity of inferences which Kant calls consequentiae immediatae. I have argued that Kant’s view is in some (not in all) essential features in accordance with Aristotle’s view concerning
perfect syllogisms and certainly leading to a tenable and interesting logical theory. As a result I have rejected not only
the interpretation of Aristotle adopted by Theodor Ebert, but also the objections he has raised against Kant’s logical theory.
As far as Aristotle is concerned, Ebert has attempted to defend his position in the first part of his reply to my article
published in J Gen Philos Sci (2009) 40: 357–365, and I have argued against this defence in issue 1 of the J Gen Philos Sci (2010) 41: 199–213 (cf. Ebert’s answer
in the same issue pp. 215–231). In the following discussion I deal with Eberts defence of his criticism of Kant published
in the second part of his reply to my article (see J Gen Philos Sci (2009) 40: 365–372). I shall argue, that Kant’s principle ‘nota notae est nota rei ipsius’ and his use of technical vocabulary stand up to the objections raised by Ebert. His attempts to prove that Kant’s logical
theory is defective are based on several misinterpretations. 相似文献
20.
Mother,Melancholia, and Art in Erik H. Erikson’s <Emphasis Type="Italic">Toys and Reasons</Emphasis> 总被引:1,自引:1,他引:0
Donald Capps 《Journal of religion and health》2007,46(3):369-383
In three earlier articles (2007a, 2007b, 2007c), I focused on the theme of the relationship of melancholia and the mother, and suggested that the melancholic self may
experience humor, play, and dreams as restorative resources. In this article, I want to make a similar case, based on Erik
H. Erikson’s Toys and Reasons (1977), for art (in this particular case, a painting of the Annunciation). I have made a similar case for the restorative role of art in articles on Leonard da Vinci’s Mona Lisa (Capps, Pastoral Psychology, 53, 107–137, 2004) and James McNeill Whistler’s painting of his mother (Capps, Pastoral Psychology, 2007d). In the present article, however, I focus on the special biographical circumstances in Erikson’s own development of a melancholy
self and the painting he discusses in Toys and Reasons, thereby suggesting that individuals may find a particular work of art especially relevant to their own experience of melancholy.
I conclude with Erikson’s testimonial at the memorial service of a colleague and friend who translated her own melancholy
into her service to others.
相似文献
Donald CappsEmail: |