Parapsychology and religion: The case for the paranormal

Pastoral Psychology -     

Parapsychology and biblical religion

Pastoral Psychology -     

病态科学、灵学和骗术

从1980年以来在英国出现的麦田圈现象,我们可以看出病态科学的天真可笑、灵学向社会各方面的渗透和骗局的社会承受力.……     

莱茵与莱茵后的超心理学研究

莱茵的贡献 　　莱茵1927年来到杜克大学后,就在麦独狐教授创立的心理学系进行超心理学研究.莱因一生的研究活动可分为三个阶段.……     

A Critique of Miller and Rohling's Statistical Interpretive Method for Neuropsychological Test Data

A critical review of the 24-step procedure of Miller and Rohling's (in press) proposed standardization of clinician's use of neuropsychological assessment batteries is presented. Each step is examined for statistical sources of invalidity. It was concluded that parts of the procedure are quite vulnerable to between-battery variability that cannot be easily estimated or controlled, leading to significant errors in analysis and classification. A second fatal flaw is the failure to distinguish in the procedures between standard error measurement and standard error of the estimate in calculations in several steps. The purpose of the process remains viable, however, and is an important contribution toward the improvement of clinical diagnosis.     

Historic-sociocultural Premises (HSCPs) and Global Change

Global change occurs at many, often interrelated levels. This paper is angled specifically to identify: 1.) Dimensions of similarity and difference across societies. Representative conclusions from anthropology, sociology and cross-cultural psychology are explored. These dimensions could serve to determine base-lines to study global change in cultural traits and beliefs over time; 2.) It is argued, however, that for practical purposes, aimed at faster global change to a better world, with pluralism, human rights and ecological consciousness, it is better to proceed ethnopsychologically. The case of Mexico regarding generalized beliefs and their change over time is considered.     

Phenomenology and the Poststructural Critique of Experience

Abstract

Phenomenology is considered a philosophy of experience. But in the wake of French post‐structuralism beginning in the 1970s, the concept of experience within phenomenology has fallen under heavy critique. Even today, in the context of feminist philosophy the phenomenological concept of experience has yet to recover from the poststructuralist critique.

In this article, I will closely examine the poststructuralist critique of the concept of experience within the context of feminist theory. I will thereby refer first and foremost to the poststructuralist theorist Joan Scott, and her influential text “‘Experience’”. In my examination of the poststructuralist critique of experience, the leading question will be whether or not this critique, down to its details, can in fact be applied to phenomenology. My thesis is that phenomenology is able to withstand the poststructuralist critique of experience. Further, I will argue that post‐structuralism and phenomenology have more in common as regards the concept of experience than is usually admitted. For several reasons, it seems – as I will maintain – that both poststructuralist feminism and phenomenology are equally interested in a strong concept of experience and thus do not promote doing away with the concept.     

Confucian Ethics and the Critique of Ideology

The debate between Hans-Georg Gadamer and Jürgen Habermas provides a fresh perspective from which Confucian philosophy may be approached. In this paper, focusing on the Lunyu (Analects), I argue that the sayings of Confucius reflect an essentially 'conservative' orientation, finding in tradition a reservoir of insight and truth. There is a critical dimension to it in that ethical reflection and self-cultivation would enable the individual to challenge particular claims of tradition. However, can self-cultivation transcend tradition as a whole and enable the individual to effect radical change? Following the strategy of Habermas' critique of Gadamer, what happens if tradition is systemically corrupt? In this discussion, rather than taking tradition generally I will focus on the concept of ritual (li) to suggest how the Lunyu seeks to crystallise the wisdom of the past into an ethical guide. The conclusion I draw is in the main a Gadamerian one. Committed to a critical appropriation of tradition, Confucian philosophy seeks ethical renewal from within, on the premise that through incremental change self-cultivation can make a real difference in the quest for moral excellence.     

Critique of Kernberg and Langs

Otto Kernberg has brought psychoanalysis back to its origins, and embraced the English Psychoanalytic school of Fairbairn, Winnecott, Klein, Jacobson and Mahler. The main emphasis is on object relations, and the focus is on the patient'ssubjective experience. Langs has had a considerable impact on psychotherapists. He pulls out exactly what happens in a session in his book, based on tapes of control sessions. His approach, however, violates the therapist's humanity and his feeling for the patient. It reinforces defenses, but dehumanizes the patient.     

直觉主义逻辑中的否定词

该文从直觉主义否定词的特性出发讨论它存在的可能性,同时比较它与ELMQ中强否定词之间的关系,最后讨论了Heyting系统中两个否定性公理的合理性问题。     

Review and Critique of Jesus

A review and critique of the psychological biography of Jesus by Donald Capps underscores in the life and times of the founder of Christianity the management of narcissism and acute melancholia by males who would rise to deeply heartfelt religious leadership, but find themselves filled with frustration and personal anguish in the process. Jesus had a self-identity that was forged in such psychological trials. His personality was neither that of an other-worldly apolcalypticist nor one of a this-worldly social reformer. Rather, Jesus had a utopian-melancholic personality, which noticeably characterizes many men in contemporary times who would engage in a spiritual quest.