PATTERNS IN THE LIVES OF TEXTS

What do Sikhs mean when they say that the Guru Granth Sahib lives? Taking a comparative approach, this article compares the lived religious practices and traditions that constitute the lives of three religious texts. Cross-cultural patterns emerge when comparing ritual uses and conceptions of the I-Ching, the Torah and the Guru Granth Sahib. These patterns reveal similar strategies for interpreting and relating to texts understood to be alive. At the same time, the cross-cultural patterns demonstrate the ways in which understanding a text to be alive depends on culturally and religiously specific metaphysics, practices and definitions of life. Going beyond a biological definition of life, these patterns demonstrate the complexities involved in defining what it means to live in a religious community.     

插图在说明文阅读理解中的作用

研究的目的在于揭示插图对说明文阅读理解的影响。实验中使用移动窗口技术对阅读过程中插图的作用进行探讨,并考察空间想象能力在其中的作用。结果表明：１．插图可以改进说明文的阅读理解,提高阅读速度;２．插图可以帮助读者建立文章所描述物体的参照表征,在建立参照表征的过程中,插图有利于重要概念的理解和有关参照表征信息的整合;３．插图有助于空间想象能力低的读者理解重要概念以及整合有关信息。     

SCIENCE MEETS BIBLICAL EXEGESIS IN THE GALILEO AFFAIR

Abstract Although Galileo's venture into theology, as discussed by McMullin, is limited to Galileo's exegesis of Scripture, it can be seen as an important element in a broader role in theology, namely in ecclesiology and in the development of doctrine. From the Council of Trent, the Reformation Council, until today there has been a development in the Church concerning the manner in which Sacred Scripture should be interpreted and as to whether it can be said to be in conflict with our scientific knowledge of nature. Galileo made a significant contribution to this development. With his telescopic observations he was, in fact, undermining the prevailing Aristotelian natural philosophy of his day and was defending the birth of modern science against a mistaken view of Scripture. The Church of his time was not prepared to accept his contribution to this theological development. What does this history have to contribute to the challenges we face today in the interactions between science and religious belief?     

THE SOCIAL CONSTRUCTION OF EMOTIONS IN THE BHAGAVAD GĪTĀ

Religious texts and historical narratives are instrumental in defining appropriate emotions and moral reasoning in a culture. In the Bhagavad Gı tā, the warrior Arjuna is faced with a twofold dilemma: are his emotions appropriate and should emotions influence his actions? The Gı tā is thought to be a redacted text with three primary layers: the original verses, the Sāmkhya/Yoga layer, and the devotional bhakti layer. Cross‐cultural psychological theories of emotions are employed to analyze the layers of the Gı tā. It is argued that each of the three layers corresponds with one of three possible moral codes as proposed by R. A. Shweder and his colleagues (1997; 2000) : the Ethic of Autonomy (promoting personal well‐being and avoiding shame); the Ethic of Community (maintaining social order and emotional detachment); and the Ethic of Divinity (upholding cosmic order and endorsing emotional devotion). These three perspectives remain relevant for deciding emotionally laden moral dilemmas today.     

THE LITERAL SENSE OF SCRIPTURE ACCORDING TO HENRI DE LUBAC: INSIGHTS FROM PATRISTIC EXEGESIS OF THE TRANSFIGURATION

This essay explicates Henri de Lubac's account of Scripture's literal sense as illumined by three patristic interpretations of the Transfiguration. Origen's exegesis highlights de Lubac's deployment of the Incarnational analogy in which history contains, veils, and discloses divine mystery. Similar to Jerome, de Lubac distinguishes the realities of biblical history (as revelatory loci) from their textual articulation. Augustine illustrates the hermeneutical influence of the interpreter's presupposed account of history, to which de Lubac, following Blondel, attributes great importance in approaching the biblical letter. De Lubac's account of the literal sense is thoroughly theological and an underexplored resource for thinking about this topic.     

INVESTIGATING THE UTILITY OF THE FILM WAR ZONE IN THE PREVENTION OF STREET HARASSMENT

Street harassment, the act of sexual harassment by strangers in public, is a common experience shared by many women. This paper reports the first experimental evaluation of the impact of a popular documentary-style film,  War Zone , on men's attitudes toward street harassment and empathy for women who experience it. The sample was an ethnically diverse group of undergraduate men attending an urban university ( N  = 98). Given the film's primary focus on women's perspectives and the relation of street harassment to rape, we predicted the film would decrease acceptance of street harassment and increase empathy toward women who experience street harassment. We did not find support for these main effects. Hostility toward women, however, was negatively related to cognitive empathy and feelings of distress following the film, and hostility toward women moderated the effect of film condition on distress. Peer acceptance predicted greater self-acceptance of street harassment. Implications for future street harassment research and prevention strategies are discussed.     

中小学生阅读不同配图课文的眼动研究

使用ASL-4200R型眼动仪,采用3×2×2的三因素混合设计,对77名中小学生阅读不同配图课文进行了考察。结果表明:(1)中小学生阅读不同配图难度课文的阅读成绩、阅读时间等阅读理解指标,以及注视频率、注视点持续时间和眼跳距离等眼动指标具有明显的年龄特征;(2)中小学生阅读不同配图课文的阅读成绩、阅读时间和阅读速度等阅读理解指标,以及注视次数和回视次数等眼动指标具有显著差异,示意图组显著优于实景图组;(3)中小学生阅读不同难度课文的注视频率和回视次数对阅读过程有非常显著的影响,易课文显著优于难课文。     

THE RELEVANCE OF EMERGENCE THEORY IN THE SCIENCE–RELIGION DIALOGUE

In this article, I call into question the relevance of emergence theories as presently used by thinkers in the science–religion discussion. Specifically, I discuss theories of emergence that have been used by both religious naturalists and proponents of panentheism. I argue for the following conclusions: (1) If we take the background theory to be metaphysical realism, then there seems to be no positive connection between the reality of emergent properties and the validity of providing reality with a religious interpretation, though one could perhaps construe an argument for the positive ontological status of emergence as a negative case for a religious worldview. (2) To be considered more plausible, religious naturalism should interpret religious discourse from the perspective of pragmatic realism. (3) Panentheistic models of divine causality are unable to avoid ontological dualism. (4) It is not obvious that emergent phenomena and/or properties are nonreducible in the ontological sense of the terms; indeed, the tension between weak and strong emergence makes it difficult for the emergentist to make ontological judgments. My general conclusion is that the concept of emergence has little metaphysical significance in the dialogue between science and theology.     

THE INTERACTION OF BIASES IN THE EVALUATION OF MANAGERS IN SINGAPORE

In this study, independent samples from the same population responded to three simulated situations in which sex and other independent variables were manipulated. In the first two cases, discriminatory decisions against women managers by male respondents were clearly discerned. However, in the third case where sex as an independent variable interacted with developmental potential, the pattern of evaluative decisions changed. A high-potential female was treated as favourably as a high-potential male while the low-potential male received the lowest selection rate from the male respondents. While the finding is not altogether surprising in a meritocratic society like Singapore, the study points to the need to explore the interactive effects which sex bias may have with other attitudes in a specific social context.     

IN DEFENSE OF THE WHAT‐IT‐IS‐LIKENESS OF EXPERIENCE

It is common parlance among philosophers who inquire into the nature of consciousness to speak of there being something it is like for the subject of a mental state to be in it. The popularity of the ‘what‐it‐is‐like’ phrase stems, in part, from the assumption that it enables us to distinguish, in an intuitive and illuminating way, between conscious and unconscious mental states: conscious mental states, unlike unconscious mental states, are such that there is something it is like for their subjects to be in them. The ‘what‐it‐is‐like’ phrase, however, has not gone unopposed; some very clever philosophers have vigorously disputed it. Peter Hacker, for example, argues that the phrase should be abandoned because it is ungrammatical, and Paul Snowdon argues that it should be abandoned because the propositions expressed by its usage are either trivial or false. This paper mounts a case for the claim that neither of these conclusions is warranted. Against Hacker, it is argued that the arguments he produces for the ungrammaticality of the phrase are unpersuasive; and, against Snowdon, it is argued that he fails to consider a plausible and independently motivated interpretation of the phrase and that on this interpretation, the propositions expressed by its usage are nontrivially true.