笔画复杂性和重复性对笔画和汉字认知的影响

采用笔画识别和词汇决定的方法 ,对汉字笔画认知和笔画在汉字认知中的作用作了考察。实验一探讨了汉字笔画自身的复杂性对笔画认知的影响。结果表明 ,笔画自身的复杂性对笔画认知无显著影响 ,识别简单笔画和识别复杂笔画的反应时与错误率无显著差异。实验二考察了笔画的重复性对汉字认知的影响。结果表明 ,汉字认知中存在笔画重复性效应。笔画重复较多的汉字比笔画较少重复的汉字识别时间短 ,错误率亦低。整个实验结果支持笔画是汉字加工的基本单元的假设     

THE KENOSIS OF THE CREATOR AND OF THE CREATED CO-CREATOR

Abstract I comment on moral and theological aspects of human technology, which I consider as an evolutionary moment of our cultural and genetic variation. It is an important moment both scientifically and theologically. Starting from Philip Hefner's theological program of the human being as created co‐creator, I distinguish between the limitations and responsibilities of the human being as a created agent and the possibilities and ideals as a co‐creator. I develop the idea of the kenosis (self‐emptying) of the Creator, which as the root of God's love principle should be reenacted by the created co‐creators. I analyze elements of this kenosis presented by Jürgen Moltmann in relation to creation and eschatology.     

THE LIMITS OF PRAGMATISM AND THE LIMITS OF REALISM

Abstract. I argue here for a limited version of pragmatism—called conceptual pragmatism—that recognizes that conceptual systems are to be evaluated according to their usefulness for helping us get around in the world. Once a conceptual system is in place, however, the truth of sentences is a matter of both empirical tit and coherence with the rest of our knowledge. The error of critical realists is to fail to take into account the limited conceptual relativity that is to be expected on the basis of conceptual pragmatism. The conceptual realist thesis applies equally in science and theology.     

THE EXISTENCE OF GOD AND THE CREATION OF THE UNIVERSE

Abstract. Kant argues that any argument for a transcendent God presupposes the logically flawed ontological argument. The teleological argument cannot satisfy the demands of reason for a complete explanation of the meaning and purpose of our universe without support from the cosmological argument. I avoid the assumption of a perfect being, and hence the ontological argument, in my version of the cosmological argument. The necessary being can be identified with the creator of the universe by adding analogical mental relations. The creation of the universe is then shown to reflect modern scientific cosmology as well as stories and metaphors in the Eastern and Western religious traditions and to resolve the problem of evil.     

痕迹与遗忘:在抹消的威胁与不可抹消者的持久之间

我需要我的记忆,它们是我的文件……如果你去呼唤记忆它却不中用,你只得等待它不速而至。纽约艺术家路易丝.布儒瓦寻求对于“痕迹”的初步理解:三段轶事古代哲学家认为,三段轶事足以勾画出一种哲学气质。我一接到参与这项三重议题即“痕迹、印记、遗迹”的研究的邀请,三段轶事即刻浮现于我的脑海。我将用这三段轶事来建立一种对痕迹概念的初步理解,随后我们将从一种更为哲学的视角来探究这个概念。*第一段轶事将占据大部分篇幅,它与我学生时代生活的记忆相关,那时我在卢森堡的一座男子公立中学读书。在我上顶级班时,我和我们班同学被邀请去…     

THE EXPERIENCE OF HOME AND THE SPACE OF CITIZENSHIP

I argue that, although we are inherently intersubjective beings, we are not first or most originally “public” beings. Rather, to become a public being, that is, a citizen—in other words, to act as an independent and self‐controlled agent in a community of similarly independent and self‐controlled agents and, specifically, to do so in a shared space in the public arena—is something that we can successfully do only by emerging from our familiar, personal territories—our homes. Finding support in texts from philosophy, psychology, and the social sciences, I construe the claim that citizenship is a developed stance as a spatial issue. I conclude that a state (or, for that matter, a philosophy) that takes the human being to begin as an isolated individual agent fails to recognize the essential spatial relationships on which we depend—namely, those arising through our way of being‐at‐home in the world; and, as a result, such a stance not only misconstrues the parameters on which citizenship is itself possible but also risks developing a social situation that encourages behaviors we see in the agoraphobic—namely, the behaviors of alienated and fundamentally homeless human beings.     

THE SPIRIT OF DEMOCRACY AND THE RHETORIC OF EXCESS

If militarism violates the ideals of liberty and justice in one way, and rapidly increasing social stratification violates them in another, then American democracy is in crisis. A culture of democratic accountability will survive only if citizens revive the concerns that animated the great reform movements of the past, from abolitionism to civil rights. It is crucial, when reasoning about practical matters, not only to admit how grave one's situation is, but also to resist despair. Therefore, the fate of democracy depends, to some significant degree, on how we choose to describe the crisis. Saying that we have already entered the new dark ages or a post‐democratic era may prove to be a self‐fulfilling prophecy, because anyone who accepts this message is apt to give up on the hard work of organizing and contestation that is needed to hold political representatives accountable to the people. This paper asks how one might strike the right balance between accuracy and hope in describing the democracy's current troubles. After saying what I mean by democracy and what I think the current threats to it are, I respond to Romand Coles's criticisms of reservations I have expressed before about rhetorical excess in the works of Stanley Hauerwas, Alasdair MacIntyre, and Richard Rorty. This leads to a discussion of several points raised against me by Hauerwas. A digression offers some of my reasons for doubting that John Howard Yoder's biblical scholarship vindicates Hauerwas's version of pacifism. The paper concludes by arguing that Sheldon Wolin's work on the evisceration of democracy, though admirably accurate in its treatment of the dangers posed by empire and capital, abandons the project of democratic accountability too quickly in favor of the romance of the fugitive.     

THE LANGUAGE OF SCHIZOPHRENIA AND THE WORLD OF DELUSION

The bizarre language of schizophrenics is nowadays generally believed to be the meaningless breakdown product of a neurobiological disorder. The psychological significance of hallucinations and delusions also remains mysterious. Verbatim vignettes are presented from an advanced stage of a psychoanalytically informed treatment to illustrate that schizophrenics speak a meaningful language that is syntactically and morphologically similar to ordinary language, but is qualitatively different in terms of semantics and pragmatics. From a semantic perspective the ordinary distinctions between words, things, body states and actions are absent, creating words and sentences that are not representational or symbolic. It is a language of equivalence, immediacy and action as contrasted with a language of self-awareness, thoughtfulness, reflection and communication. From a pragmatic standpoint, because the language of schizophrenia makes no distinction between mind and world, it enables and supports delusional thinking. In order for the psychoanalyst to comprehend what the patient means, and couch interpretations in such a way as to convey the meaning he/she intends, analyst and patient must become aware of their inability to comprehend one another's languages and find a way to bridge the communication barrier.     

REASON-EXPLANATION AND THE CONTENTS OF THE MIND

This paper takes a close look at the kinds of considerations we use to reach agreement in our ordinary (non‐philosophical and non‐theoretical) judgments about a person's reasons for acting, and the following theses are defended. First, considering the circumstances in which the action occurs is often enough to remove our puzzlement as to why someone acts as she does. Second, in those situations where we do need to enquire about the agent's state of mind, this does not, in the normal case, lead us to look for hidden, inner events that are candidates for the causes of her action. Finally, even though there are cases in which the agent's introspections, reflections, and deliberations are relevant to our search for reasons, such cases do not lend support to the idea that reasons are hidden or inner causes of action. This suggests a problem for most philosophical accounts of what it is to act for reasons and for most philosophical accounts of the nature of mental states.     

WOMB TRANSPLANTATION AND THE INTERPLAY OF ISLAM AND THE WEST

In Saudi Arabia in 2000 the world's first human uterus transplant was attempted with some success. In 2011 the second successful human uterus transplant took place in Turkey. Doctors in the United Kingdom have recently announced that uterus transplants will be carried out in the UK if doctors can raise enough funds to complete their research. As scientists continue to make progress in this domain this is anticipated to be the next breakthrough in the arena of assisted reproductive technologies. The procedure is designed to restore fertility in women unable to gestate due to an abnormal, damaged, or absent uterus. At present, the only other option for such women to achieve genetic motherhood is via surrogacy, which in Islam is widely regarded as haram or forbidden. This article examines the benefits of this technology so as to facilitate discourse between Islam and the West. It argues for Islamic scholars to consider these advances so as to ensure Muslims living as minorities in Western countries, such as the United Kingdom, are able to utilize such technology (if indeed regarded as permissible) should the government move to enact legislation to permit this procedure.     

THE PARTICULARITY OF JESUS AND THE TIME OF THE KINGDOM: PHILOSOPHY AND THEOLOGY IN YODER

John Howard Yoder's work, while appreciated in many respects, is not generally read in a philosophical register. This essay attempts to alter this situation by proposing a relation between his theology and a philosophy of particularity. The project articulates a logic of Jesus that is independent from and antagonistic towards the Powers. This logic is resolutely secular, revolutionary, and creative. I contend that Jesus' “equality with God” amounts to a radical affirmation of history and temporality. Yoder's work is presented as a zone of interference, a particular vantage from which a simultaneous practice of philosophy and theology becomes possible.