When Things That Were Never Experienced Are Easier to"Remember" Than Things That Were

Can things that were never experienced be more readily accepted on recognition tests than things that were experienced? A current explanation of false memory predicts that this can happen when things that were never experienced provide superior access to the gist of events. This prediction was tested in three experiments in which the task was to accept all test items that were consistent with the substance of previously studied material, regardless of whether they had been studied. Acceptance rates were consistently higher for some never-studied items (those that provided superior access to gist memories) than for studied items. This effect varied predictably as a function of manipulations of the strength of gist memories and their accessibility. These results have implications for the use of exploratory memory-interrogation procedures in psychotherapy and the law.     

The Bias Paradox: Why it's Not Just for Feminists Anymore

The bias paradox emerges out of a tension between objectivism and relativism.If one rejects a certain the conception objectivity as absolute impartiality and value-neutrality (i.e., if all views are biased), how, then, can one hold that some epistemic perspectives are better than others? This is a problem that has been most explicitly dealt with in feminist epistemology, but it is not unique to feminist perspectives. In this paper, I wish to clearly lay out the nature of the paradox and the various attempts to avoid it. I also intend to show why it is a problem for any epistemological view that rejects absolute objectivity. Finally, I wish to briefly outline a possible solution to the paradox, a solution that requires recognizing that rationality necessarily requires both objective and subjective elements.     

Publishing in Scientific Journals: We're Not Just Talking to Ourselves Anymore

ABSTRACT— Increasingly, psychological research is part of the integrative science that spans multiple disciplines, but variable publication standards undermine some of the integrative progress that might otherwise be made. Word limits for articles, norms for shorter reviews (which would improve turnaround time), electronic availability, and appropriate marketing of research will bring psychology closer to the central role it could play in integrative science.     

The Patient Who Was Not There

Many clinicians attest to the challenges of working with the adolescent patient. The phase itself prescribes resistances to forming a transference relationship, not to mention that passions and conflicts can be stirred in the therapist that had long been dormant. Various theoretical positions have dictated different paths, from systems theory to Freud’s treatment of Little Hans. This article describes a case that took an unorthodox route based on an adolescent’s refusal and Lacan’s formulation of the function of a child’s symptom in the intrapsychic world of the parent. The outcome opened pathways for growth for both the adolescent and the parents, suggesting that the uniqueness of the phase of adolescence allows for new pathways for clinical intervention as well.     

Why There Still Are No People

This paper argues that there are no people. If identity isn't what matters in survival, psychological connectedness isn't what matters either. Further, fissioning cases do not support the claim that connectedness is what matters. I consider Peter Unger's view that what matters is a continuous physical realization of a core psychology. I conclude that if identity isn't what matters in survival, nothing matters. This conclusion is deployed to argue that there are no people. Objections to Eliminativism are considered, especially that morality cannot survive the loss of persons.     

论“信则有，不信则无”的真谛——关于净土存在的揭示

净土的有与无(存在与不存在)是与人们对它的信与不信相联系的。因为人们以信乐为基，而行愿到一定程度之后才能感受到净土的存在。否则，人们自始至终都没有相信过，更没有修行过，人们当然就领略不到净土的庄严和净土的存在。因为，即使它存在，那也只是诸佛的存在，同人们自己是没有必然联系的，因为那毕竟不是人们自己的净土。     

Are There Two Grades of Knowledge?

A response to Sosa's criticisms of Sellars's account of the relation between knowledge and experience, noting that Sellars excludes merely animal knowledge, and hopes to bypass epistemology by an adequate philosophy of mind and language.     

Turning the Things That Divide Us into Strengths That Unite Us

This paper focuses on the interaction of my anti-racist work with my presonal experience of sexism, ageism, and anti-Semitism, and how it informs and is informed by the theory and practice of feminist therapy. Using myself as an example, I draw attention to some aspects of the process of building bridges across the chasms that divide us, looking at the internal and external forces that would keep us divided and at the goals that motivate us toward mutual and collective empowerment.     

Why Gamers Are Not Performers

I argue that even if video games are interactive artworks, typical video games are not works for performance and players of video games do not perform these games in the sense in which a musician performs a musical composition (or actors a play, dancers a ballet, and so on). Even expert playings of video games for an audience fail to qualify as performances of those works. Some exemplary playings may qualify as independent “performance‐works,” but this tells us nothing about the ontology of video games or playings of them. The argument proceeds by clarifying the concepts of interactivity and work‐performance, drawing particularly on recent work by Dominic Lopes, Berys Gaut, and David Davies.