共查询到20条相似文献,搜索用时 31 毫秒
1.
Thomas C Dalton 《Integrative Physiological and Behavioral Science》2005,40(4):182-204
This article examines the work of Arnold Lucius Gesell and argues that he not only paved the way for contemporary research in motor development, but that he and colleagues anticipated fundamental issues about growth that must be addressed by psychologists and neuroscientists who are committed to the advancement of developmental science. Arnold Lucius Gesell was a pioneer in developmental psychology when the field was in its infancy. He worked diligently for the rights of physically and mentally handicapped children to receive special education that would enable them to find gainful employment. Gesell's writings in books and popular magazines increased public awareness of and support for preschool education and better foster care for orphans. Despite these achievements, many of his successors have questioned his views about infant development. Developmental psychologists have criticized Gesell for proposing a stage theory of infant growth that has fallen into disfavor among contemporary researchers. His conception of development as a maturational process has been challenged for allegedly reducing complex behavioral, perceptual, and learning processes to genetic factors. The author rejects this overly simplistic interpretation and contends that Gesell's work continues to stand the test of time. 相似文献
2.
Harris B 《History of psychology》2011,14(3):311-334
In October 1913, The American Magazine published an article by Arnold Gesell that portrayed Alma, Wisconsin (his hometown) as overflowing with the mentally and morally unfit. In "The Village of a Thousand Souls", Gesell called for the observation and segregation of the unfit as a eugenic measure. This article explores the reasons behind this infamous article by someone who became a famous developmental psychologist and pediatrician. Gesell's papers at the Library of Congress reveal his socialist views of poverty, injustice, and human development. The archives of his father's photography studio at the Wisconsin Historical Society reveal his manipulation of the photographic record to fit his negative view of Alma. Typical of the era, Gesell's Progressive vision combined social control and negative eugenics with egalitarianism and the benevolent engineering of the environment. 相似文献
3.
Kenneth Wain 《Studies in Philosophy and Education》2006,25(1-2):37-45
This short paper is a response to Richard Smith’s ‘Abstraction and finitude: education, chance and democracy’. In his paper
Smith contends that a rationalist agenda dominates education and democracy today, and that this agenda by rendering us insensitive
to the tragic dimension of life, breeds a sense of hubris, or arrogance towards fate which is fuelled by an inordinate confidence in our knowledge. In the worlds of education and
politics it has led to an obsession with management and transparency, and to students who fear to take risks. As a specific
example of this, he takes up the recent fixation in universities with learning how to learn, which he says leads to an over-emphasis
on skills in the curriculum, and to an ‘audit’ culture. While sympathising with much of his analysis of the latter, my counter-suggestion
is that the contemporary world lacks anything but a sense of the contingency of things, to the contrary, that at the heart
of its mangerialist culture and its performatist ethos lies the need for reassurance. My response focuses on the politics
of the self-directed learner that lies at the heart of the lifelong learning literature, on learning how to learn, on the
notion of transparency and on the transparent society, and on the politics of contingency and scepticism.
Prof. Kenneth Wain teaches philosophy of education and courses in ethics and political philosophy at the University of Malta,
where he is also involved in teacher education. Last year (2004) he published his most recent book The Learning Society in a Postmodern World with Peter Lang (New York). His earlier books were Philosophy of Lifelong Education (1987) Croom Helm (London), The Maltese National Curriculum: a critical Evaluation (1991) Mireva (Malta) Theories of Teaching (1992) Mireva (Malta) The Value Crisis: an Introduction to Ethics (1995) University of Malta Press. He has also published several articles in international refereed journals. 相似文献
4.
Benjamin S. Cordry 《International Journal for Philosophy of Religion》2011,70(1):61-83
While Hume has often been held to have been an agnostic or atheist, several contemporary scholars have argued that Hume was
a theist. These interpretations depend chiefly on several passages in which Hume allegedly confesses to theism. In this paper,
I argue against this position by giving a threshold characterization of theism and using it to show that Hume does not confess.
His most important “confession” does not cross this threshold and the ones that do are often expressive rather than assertive.
I then argue that Hume is best interpreted as an atheist. Instead of interpreting Hume as a proto-logical positivist and arguing
on the basis of Hume’s theories of meaning and method, I show that textually he appears to align himself with atheism, that
his arguments in the Dialogues on Natural Religion support atheism, and that this position is most consistent with Hume’s naturalism. But, I hold that his atheism is “soft”
and therefore distinct from that of his peers like Baron d’Holbach—while Hume really does reject theism, he neither embraces
a dogmatically materialist position nor takes up a purely polemical stance towards theism. I conclude by suggesting several
ways in which Hume’s atheistic philosophy of religion is relevant to contemporary discussions. 相似文献
5.
E. J. Coffman 《Synthese》2007,158(3):385-398
Luck looms large in numerous different philosophical subfields. Unfortunately, work focused exclusively on the nature of luck
is in short supply on the contemporary analytic scene. In his highly impressive recent book Epistemic Luck, Duncan Pritchard helps rectify this neglect by presenting a partial account of luck that he uses to illuminate various ways
luck can figure in cognition. In this paper, I critically evaluate both Pritchard’s account of luck and another account to
which Pritchard’s discussion draws our attention—viz., that due to Nicholas Rescher. I also assess some novel analyses of luck that incorporate plausible elements of Pritchard’s
and Rescher’s accounts. 相似文献
6.
Hermann Schmitz Rudolf Owen M��llan Jan Slaby 《Phenomenology and the Cognitive Sciences》2011,10(2):241-259
The following text is the first ever translation into English of a writing by German phenomenologist Hermann Schmitz (*1928).
In it, Schmitz outlines and defends a non-mentalistic view of emotions as phenomena in interpersonal space in conjunction
with a theory of the felt body’s constitutive involvement in human experience. In the first part of the text, Schmitz gives
an overview covering some central pieces of his theory as developed, for the most part, in his massive System of Philosophy, published in German in a series of volumes between 1964 and 1980. Schmitz’s System is centred on the claim that the contemporary view of the human subject is the result of a consequential historical process:
A reductionist and ‘introjectionist’ objectification of lived experience culminating in the ‘invention’ of the mind (or ‘soul’)
as a private, inner realm of subjective experience and in a corresponding ‘grinding down’ of the world of lived experienced
to a meagre, value-neutral ‘objective reality’. To counter this intellectualist trend, Schmitz puts to use his approach to
phenomenology with the aim of regaining a sensibility for the nuanced realities of lived experience—hoping to make up for
what was lost during the development of Western intellectual culture. Since both this text and the overall style of Schmitz’s
philosophising are in several ways unusual for a contemporary readership, a brief introduction is provided by philosophers
Jan Slaby and Rudolf Owen Müllan, the latter of whom translated Schmitz’s text into English. The introduction emphasises aspects
of Schmitz’s philosophy that are likely to be of relevance to contemporary scholars of phenomenological philosophy and to
its potential applications in science and society. 相似文献
7.
Karl Clifton-Soderstrom 《Continental Philosophy Review》2009,42(2):171-200
The return to religion in contemporary continental philosophy is characterized by a profound sense of intellectual humility.
A significant influence within this discussion is Heidegger’s anthropology of finitude in Being and Time and his later critiques of onto-theology. These critiques, however, were informed by Heidegger’s earlier phenomenology of
the lived experience of religious humility performed alongside his reading of Martin Luther’s theology. This article shows
that for Luther and Heidegger, religious humility is foremost an affection structured according to the enactment of one’s
dissimilitude from God and resulting existential tribulation. During a seminal period in his development, Heidegger’s phenomenology
of humility changed from an Eckhartian conception of detachment culminating in the unio mystica to a Lutheran conception of humiliation and Anfechtung. Heidegger’s break from a mystical phenomenology of humility parallels Luther’s own break from that tradition, and anticipates
contemporary developments in the continental philosophy of religion.
相似文献
Karl Clifton-SoderstromEmail: |
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9.
Joseph M. Kramp 《Journal of religion and health》2012,51(3):723-733
Panikkar’s (The intra-religious dialogue, 1978) classic, re-issued by Paulist Press in 1999, grapples with the theological challenges in the disciplines of comparative theology and the theology of religions through what he terms, “intra-religious dialogue.” In this psychology of religious plurality, I use works from a variety of disciplines to highlight the achievements of Panikkar’s intra-religious dialogue, as well as to critique his work in the hope of finding categories of understanding that can be profitably used to face the inter-personal crises of the contemporary world, namely religious terrorism. 相似文献
10.
George L. Kline 《Studies in East European Thought》2011,63(1):15-29
Shestov’s work can be summed up under six headings. Three are sharp contrasts, three are paradoxes. (1) First there is the
contrast between Shestov the person, who was moderate, competent, and calm, and Shestov the thinker, who was extreme, incandescent,
and impassioned. (2) Then there is the contrast between his critique of reason, his acceptance of irrationalism, and the means by which he attacks the former and defends the latter: namely, careful rational argument. Sometimes he argues like a lawyer
(after all, he had a law degree from Moscow University). (3) Shestov speaks repeatedly of the “horrors and atrocities of human
existence.” But his examples are always drawn from history or literature, never from his own life, although we know that he
experienced much horror. (4) Nietzsche is the thinker whom he invokes most frequently, and most warmly. Yet, paradoxically,
Shestov completely ignores most of Nietzsche’s central themes. (5) Shestov’s skeptical doubts are mostly directed at rationalism;
he is not skeptical about the existence or benevolence of God. Yet he is explicitly skeptical about divine omniscience and
implicitly skeptical about divine omnipotence in a metaphysical sense, though not in its ethical application. (6) Shestov
has a deep faith that God can undo all the horrors of life, putting an end to all suffering. At the same time he knows that this will not, and cannot, happen, since the very idea of undoing the past, erasing its horrors, is conceptually incoherent. 相似文献
11.
Maarten Wisse 《Sophia》2010,49(3):359-373
In his Cities of God, Graham Ward advocates for what he calls an ‘analogical worldview’. On the one hand, he suggests that this analogical worldview
has its roots in pre-modern theology and philosophy, especially in Augustine and Aquinas. On the other hand, Graham Ward draws
heavily on contemporary critical theory to express this view. The thesis defended in this paper is that by reading the concept
of analogy from Augustine and Aquinas in terms of contemporary critical theory, especially that of Jacques Derrida, Ward develops
an analogical worldview that has strikingly nominalist ramifications. These ramifications imply that, in the end, there is
no longer an adequacy between the perceiving mind and the reality perceived. The argument is developed in three steps. In
the first step, Ward’s reading of contemporary critical theory, especially with respect to Derrida, is introduced. In the
second step, the theological appropriation of Derrida in the analogical worldview is analyzed. In the third step, the nominalist
implications of this application are shown in terms of Ward’s critique of privileging heterosexual relationships. In this
third section, I will also deal more extensively and precisely with the question of what I mean by labeling his work as ‘nominalism’
as well as outlining the specific form of nominalism that I am here invoking. In the penultimate section, I will attempt to
show that Ward’s nominalism can also be found in the works of Milbank and Pickstock, as it has to do with the specific way
in which they take up the Platonic tradition. In my concluding remarks, I will come back to the discussion about the ontological
status of sexual relations, indicating my own view on this issue. 相似文献
12.
Alexei Angelides 《Erkenntnis》2012,76(2):147-169
In sections 18 and 73 of Carnap’s Logical Syntax of Language, Carnap famously presents what he understands to be decisive objections to Wittgenstein’s Tractarian distinction between
saying and showing. However, Carnap has been criticized in recent literature for severely misinterpreting that distinction.
Against this criticism it is argued that Carnap reads that distinction as applying to two distinct classes of expressions
(Unsinn and sinnlos) that he holds to emerge from his reading of Tractatus 4.1212 and related Tractarian theses. It is then argued that Carnap’s counterexamples to Wittgenstein’s theses are successful
given his reading, and that our analysis of his counterexamples puts us in a unique position to reevaluate his conventionalism. 相似文献
13.
Fredric Weizmann 《Journal of the history of the behavioral sciences》2010,46(3):263-275
Perhaps best known for providing age‐related norms in early development, norms that are still used as a basis for measures of developmental maturity, Arnold Gesell was a key figure in developmental psychology from the 1920s through the 1950s. After examining Gesell's reputation and status in the field, we explore Gesell's changing relationship to eugenics, both in terms of Gesell's often contradictory attitudes about the role of hereditary and environmental influences in development, and in terms of the broader relationship between the eugenics movement and science. © 2010 Wiley Periodicals, Inc. 相似文献
14.
Setargew Kenaw 《Journal for General Philosophy of Science》2010,41(2):315-332
The paper shows how Karl Popper’s critique of ‘historicism’ is permeated by psychoanalytic discourse regardless of his critique
that psychoanalysis is one of the exemplars of pseudoscience. Early on, when he was formulating his philosophy of science,
Popper had an apparently stringent criterion, viz. falsifiablity, and painstaking analysis. The central argument of this paper is that despite his
representation of psychoanalysis as the principal illustration of the category he dubs as ‘pseudoscience’, Popper’s analysis
has been infused with psychoanalysis when it comes to his social and political philosophy. Besides, not only was his interpretation
of the proponents of ‘historicism’ and the ‘closed’ society mediated by the very concepts of a field which he indicted as
pseudoscientific but also he frequently slipped into vacuous and unverifiable accusations forgetting the jurisdiction he formerly
accorded to empirical adequacy and logical consistency when examining and assessing theories. 相似文献
15.
Karl Dominey 《Journal of Adult Development》2012,19(1):21-27
The following article delineates at least two important thrusts of the Journal of Adult Development. First, it demonstrates the journal’s commitment to the complementarity of natural science (quantitative) and human science
(qualitative) models of research in either studies that utilise a single method or mixed-models methods. The journal’s theoretical
and methodological flexibility evokes Maslow’s (1946) classic distinction between means-oriented and problem-oriented research
in which, in the former, the method dictates the range of problems that can be studied whereas the latter–most consonant with
the journal’s approach–gives priority to the phenomenon being studied. Second, since its inception, the journal has been committed
to providing young scholars with an outlet for the publication of their work. Later, Karl Dominey of Brown University discusses
his own transition from adolescence to young adulthood (or what now would more likely be called emerging adulthood). As his
piece demonstrates, Karl integrates psychological and sociocultural factors with a keen literary bent to explore this personally
important developmental transition using a variant of narrative analysis. He hopes to be admitted into a doctoral programme
in sociology and/or American civilisation next fall to explore issues related to individual and social (e.g. father–son) development.
Readers who wish to correspond with Karl either about his piece and/or about the gruelling process of admission to doctoral
programmes are strongly encouraged to do so. 相似文献
16.
Carl Gillett 《Synthese》2006,153(2):261-296
Samuel Alexander was one of the foremost philosophical figures of his day and has been argued by John Passmore to be one of
‘fathers’ of Australian philosophy as well as a novel kind of physicalist. Yet Alexander is now relatively neglected, his
role in the genesis of Australian philosophy if far from widely accepted and the standard interpretation takes him to be an
anti-physicalist. In this paper, I carefully examine these issues and show that Alexander has been badly, although understandably,
misjudged by most of his contemporary critics and interpreters. Most importantly, I show that Alexander offers an ingenious,
and highly original, version of physicalism at the heart of which is a strikingly different view of the nature of the microphysical
properties and associated view of emergent properties. My final conclusion will be that Passmore is correct in his claims
both that Alexander is significant as one of the grandfather’s of Australian philosophy and that he provides a novel physicalist
position. I will also suggest that Alexander’s emergentism is important for addressing the so-called ‘problem of mental causation’
presently dogging contemporary non-reductive physicalists. 相似文献
17.
Kurtis Hagen 《Dao》2003,3(1):85-107
Xunzi was chronologically the third of the three great Confucian thinkers of China’s classical period, after Confucius and
Mencius. Having produced the most comprehensive philosophical system of that period, he occupies a place in the development
of Chinese philosophy comparable to that of Aristotle in the Western philosophical tradition. This essay reveals how Xunzi’s
understanding of virtue and moral development dovetailed with his positions on ritual propriety, the attunement of names,
the relation betweenli (patterns) andlei (categories), and his view ofdao (the way) in general. I have argued for a “constructivist” understanding of each of these aspects of Xunzi’s philosophy in
some detail elsewhere (see Hagen 2000, 2001, 2002, 2003), and so here I will just briefly review a few key points before addressing
their relation to moral development. 相似文献
18.
Developmental psychologists have avoided using brain maturation as a primary construct in theories of child development for a variety of reasons during the past 40 years. However, during the last decade we have seen a return to considering brain growth as a useful element in theory construction. During the past few years, the frontal lobe has received increasing attention with respect to major developmental issues. In this Introduction, we review some of these historical and contemporary trends. 相似文献
19.
Robert J. Parmach 《Pastoral Psychology》2010,59(5):641-655
This article’s objective is to help uncover today’s 18–22 year old young adult male in his modern day milieu in order to paint
a hermeneutical portrait of his maleness and masculinity. It will attempt to do so utilizing two main categories: (1) psycho-social
development and (2) socio-cultural types and archetypes. Psycho-social development refers to the meaning and telos of the young man’s “maleness” and “masculinity.” It is the self-perceived direction of his
sexuality explored within the frameworks of physiology and post-modern implications of his development. Socio-cultural types and archetypes refer to the established male roles and masculine identity markers as well as the human energy that operates in the daily
life of college men today. The article concludes with a portrait of the young man’s overall perception of the public sphere,
how he is placed within a social and political mindset and imagination regarding maleness and masculinity today. 相似文献
20.
Katherine Dunlop 《Synthese》2009,167(1):33-65
J. H. Lambert proved important results of what we now think of as non-Euclidean geometries, and gave examples of surfaces
satisfying their theorems. I use his philosophical views to explain why he did not think the certainty of Euclidean geometry
was threatened by the development of what we regard as alternatives to it. Lambert holds that theories other than Euclid’s
fall prey to skeptical doubt. So despite their satisfiability, for him these theories are not equal to Euclid’s in justification.
Contrary to recent interpretations, then, Lambert does not conceive of mathematical justification as semantic. According to
Lambert, Euclid overcomes doubt by means of postulates. Euclid’s theory thus owes its justification not to the existence of
the surfaces that satisfy it, but to the postulates according to which these “models” are constructed. To understand Lambert’s
view of postulates and the doubt they answer, I examine his criticism of Christian Wolff’s views. I argue that Lambert’s view
reflects insight into traditional mathematical practice and has value as a foil for contemporary, model-theoretic, views of
justification. 相似文献