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.     

TEILHARD'S VISION OF THE WORLD AND MODERN COSMOLOGY

Abstract. Some physical aspects of Teilhard's synthesis are focused upon and confronted with the recent achievements of physics and cosmology. The stuff of the universe, according to modern physical theories, has become something more similar to a structure or form than to inert pieces of material substratum. Directedness of time and history no longer seems to be an ontological a priori of any existence, but rather an outcome of finely tuned initial conditions. And the growth of complexity is now regarded as a process emerging out of physical laws rather than a foreign element in the body of physics. The question is considered of how these results affect Teilhard de Chardin's vision of the world.     

ANTISTRUCTURE AND THE ROOTS OF RELIGIOUS EXPERIENCE

The cognitive and evolutionary sciences of religion offer a standard model of religious representations, but no equivalent paradigm for investigating religiously interpreted altered states of consciousness (religious ASCs). Here, I describe a neo-Durkheimian framework for studying religious ASCs that centralizes social predictive cognition. Within a processual model of ritual, ritual behaviors toggle between reinforcing normative social structures and downplaying them. Specifically, antistructural ritual shifts cognitive focus away from conventional affordances, collective intentionality, and social prediction, and toward physical affordances and behavioral motivations that make few references to others’ intentional states. Using synchrony and dance as paradigmatic examples of antistructural ritual that stimulate religious ASCs, I assemble literature from anthropology, cognitive neuroscience, and philosophy of language to offer fruitful empirical predictions and opportunities for testing based on this framework. Among the empirical predictions is that antistructural ritual may provide for cultural change in religions when religions are construed as complex adaptive systems.     

THE BLURRED LINE BETWEEN THEISTIC EVOLUTION AND INTELLIGENT DESIGN

It is often assumed that there is a hard line between theistic evolution (TE) and intelligent design (ID). Many theistic evolutionists subscribe to the idea that God only acts through natural processes, as opposed to the ID assertion that God, at certain points in natural history, has acted in a direct manner; directly causing particular features of the world. In this article, I argue that theistic evolutionists subscribe to what might be called Natural Divine Causation (NDC). NDC does not merely provide a nonsupernaturalist and noninterventionist model of divine action, it provides a line of demarcation between TE and ID. I make the critique that NDC is philosophically untenable and argue, consequently, that the line between TE and ID is blurred.     

PATTERNS OF EXPERIENCE AND THE ACQUISITION OF CONSERVATION OF LENGTH

The effects of five procedures on the acquisition of conservation of length were studied. A Müller-Lyer illusion was used to induce apparent changes in length in the test- and practice-situations. Two procedures involved practice on addition-subtraction, one a progressive increase in the strength of the Müller-Lyer illusion, and one the anticipation of the outcome of displacements of the objects. A fifth procedure was a composite of the other four. The results showed some acquisitions in all groups, with highest frequency in the anticipation group, and lowest in the increase-in-illusion group.     

THOUGHTS ON THE PSYCHOBIOLOGY OF RELIGION AND THE NEUROBIOLOGY OF ARCHETYPAL EXPERIENCE

Abstract. There is good reason to suppose that religious belief and ritual are manifestations of the archetypal blueprint for human existence encoded in the genetic structure of our species. As a consequence, religion has become a focus of study for psychobiologists and neuroscientists. However, scientific explanations of religious experience do not "explain away" such experience nor are they substitutes for the experience itself. On the contrary, scientific discoveries may be seen as corroboration of religious insights into the unus mundus , the essential oneness of all experience, which links human nature with the nature of the cosmos.     

先天性色觉异常的特性及检查方法

本文简单介绍了各种先天性色觉异常的特性及常用的色觉检查方法。不同类型的先天性色觉异常在颜色匹配、光谱感受性、色差辨别等方面均表现出不同的特点,色觉检查方法就是在这些特点的基础上,根据异常者的某一色觉缺陷设计的。常用的检查方法有假同色图测验,色相排列测验和色盲镜等。一般来说,不同的检查方法各有所长,并应用于临床的不同阶段     

立体视觉研究中心理物理学和生理学实验的系统及其方法

双眼立体视觉涉及复杂的神经机制,因此在研究这个问题时,一般只能从某一侧面或某种方法入手,本文重点研究采用计算机控制的多功能刺激图形的产生及其在心理物理学研究中的效果,同时介绍了一种可以广泛用于立体视觉研究中的多功能刺激图形发生系统的工作原理和结构设计。     

SELF‐DECEPTION AND THE EXPERIENCE OF FICTION

Sartre's commentary on bad faith is the starting‐point for an exploration of self‐deception: what it is not, what it is, and whether it's always wrong. The proffered analysis of self‐deception parallels a certain theory of our experience of fiction. In essence, it is argued that the self‐deceiver creates a kind of fiction in which he is a character, a fiction that he nonetheless believes to be real.     

THE ROLE OF COGNITION AND FEELING IN RELIGIOUS EXPERIENCE

Abstract Inquiry into religious experience is informed by conceptualizations of emotion. Although a long history of theoretical and empirical work has provided considerable insight into the philosophical, psychological, and (more recently) neurobiological structure of emotion, the role of cognition and feeling in religious emotional states remains poorly conceived, and, hence, so does the concept of religious experience. The lack of a clear understanding of the role of emotion in religious experience is a consequence of a lack of an adequate interdisciplinary account of emotions. Our primary aim here is to examine the consequences of a properly interdisciplinary understanding of emotions for the analysis of religious experience. To this end, we note points of convergence between psychological, philosophical, and neuroscientific accounts of emotion and between such accounts and reports on the neurobiology of religious experience, in particular two recent human brain imaging studies. We conclude that emotions are richer phenomena than either pure feeling or pure thought and that, rightly understood, emotion affords religious experience its distinctive content and quality. Accordingly, we argue that religious experience cannot be reduced to pure feeling or pure thought. Rather, on our analysis, religious experience emerges as “thinking that feels like something.”     

DESIRE AND RESPONSIBILITY: THE ETHICS OF COUNTERTRANSFERENCE EXPERIENCE

The analyst's desire expressed in impactful wishes and intentions is foundational to countertransference experience, yet undertheorized in the literature. The “wider” countertransference view, associated with neo‐Kleinian theory, obscures the nature of countertransference and the analyst's contribution to it. A systematic analysis of the logic of desire as an intentional mental state is presented. Racker's (1957) talion law and Lacan's (1992) theory of the dual relation illustrate the problems that obtain with a wholesale embrace of the wider countertransference perspective. The ethical burden placed on the analyst in light of the role played by desire in countertransference is substantial. Lacan's ethics of desire and Benjamin's (2004) concept of the moral third are discussed.     

THE EXPERIENCE OF FEMINISM

For this Presidential Address, Fellows of Division 35 were surveyed by means of an open-ended questionnaire about their experience of feminism. The narrative data of a sample of the 51 replies received were analyzed using thematic analysis techniques adapted from an existential phenomenological method. Participants shared many themes, indicating that the experience of feminism can be defined through reports of its lived experience and that this experience changes over time.     

RABBI YITZCHAK GINSBURGH AND HIS FEMININE VISION OF THE MESSIANIC AGE

Since ancient times, the collective “People of Israel” has been depicted as God's female consort. This mystical, female image of the People of Israel has been challenged by the masculine discourse of religious Zionism. Spurred by post-modern tendencies and ideological disillusionment, the redemptive theology of religious Zionism has suffered a process of de-legitimization accompanied by the reactivation of the “feminine” messianic narrative. This paper focuses on an example of such redemptive feminine theology, one whose creator explicitly promotes it as an alternative to the male narrative of religious Zionism. The theology in question belongs to Rabbi Yitzchak Ginsburgh, one of the most controversial figures on the Israeli religious scene. Ginsburgh's messianic narrative is overwhelmingly feminine and is sceptical about rationalism. It offers an unusual synthesis of New Age spirituality, nationalistic rhetoric, and extreme political nihilism.