不同理解能力的个体在词汇加工中的抑制机制

该研究根据多媒语言理解测试,筛选出汉语综合语言理解能力高、低不同的两组被试,通过两个实验,以自控速移动窗口阅读与选择性再认相结合的实验范式,考察了两组被试在理解加工汉语双字词的过程中抑制外在干扰信息的能力。结果表明：(1)干扰材料的性质影响抑制机制的效率;(2)语言理解能力不同的个体在抑制机制上存在差异;(3)在干扰强度不同的条件下,自控速对低理解能力者抑制机制的改善作用也不同。     

THE DESIRE OF GOD

By exploring the contours of human longing and desire, particularly in its complex relationship with the body and material reality, the article shows that it is in the very nature of the humanum to seek after and promise the presence of a divinity whose arrival cannot be guaranteed (not from the human side, at least). Biblical poetry from the Psalms and the Song of Songs will be invoked and explored as exemplars of that psycho‐theological landscape. While human desire is not enough to guarantee God's arrival, desire perseveres on the basis of a mysterious sense of call or promise which, while experienced and apprehended within the self, nevertheless appears to emanate or broadcast as from another place.     

THE LANGUAGE OF PARTICIPATION AND THE LANGUAGE OF RESISTANCE1

Language and gestures define the involvement of low-status groups with authorities either as joint participation in policymaking or as conflict. Policies that seriously deprive non-elites are often politicized, encouraging the perception that all affected by them participated in their formulation. This perception is problematic and often misleading, for formal decision-making procedures chiefly reflect extant inequalities in the ability of participants to achieve their values and to influence public opinion. It is those who can exercise influence outside the context of formal proceedings who wield real power; but formal proceedings remain vital rituals, for they symbolize participation and democracy and so marshal public support and compliance. The poor lack the informal sanctions and other resources that confer influence, with the important exception that they can create disorder and thereby threaten elites; but in becoming politicized they renounce that political weapon.     

RETHINKING THE IMAGE OF GOD

Abstract The present ecological crisis imposes a rethinking of the relation between the human being and the rest of nature. Traditional theological articulations of this relation have proven problematic where they foster separatism and anthropocentrism, which give a false report on the relation and have a negative impact on thinking and acting in relation to nature. One place to begin rethinking is through an exploration of the affirmation that the human being is “made in the image of God,”imago dei. Some ways of construing the theological meaning of this designation are more helpful than others. Science has recognized the extent to which the human being is not only dependent upon but even emergent from nature. We are made of the same “stuff” that makes up the rest of the universe. We are nature. The place of the human being is much more modest, recent, and precarious than usually acknowledged in theological reflection. New ways of interpreting our role within nature must evolve out of this new understanding. Philip Hefner has proposed that we think of the human being as created co‐creator. His is a distinctive and promising contribution. This essay responds with both affirmations and friendly questions.     

A TRINITARIAN GRAMMAR OF SIN

This essay offers a critical reading of David Kelsey's hamartiology in Eccentric Existence. I elucidate Kelsey's “trinitarian grammar of sin,” which charts how human lives characteristically “miss the mark” of God's creating, consummating, and reconciling ways of relating to us. Kelsey uses this dynamic pattern of divine relating to illuminate the appropriate responses of the Christian life—faith, hope, and love—and their fundamental distortions. I commend three major contributions of Kelsey's hamartiology: his parsing of the relationship between sin and moral evil, his overturning of modernity's anthropocentric paradigm of sin, and his reconstruction of original sin. I conclude with three clusters of questions relating to: first, Kelsey's root paradigm of sin as idolatry, second, his use of impurity and stain language to describe original sin, and third, what is at stake in crafting theological anthropology in the analytical style of Eccentric Existence.     

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.