儿童的检测时与智力

采用三种视觉检测时任务,考察了儿童的检测时的特点以及儿童的检测时与智力之间的关系。结果发现：随着年龄的增长,儿童的检测时有逐步减小的趋势;儿童的检测时依赖于加工任务的类型。儿童的检测时与智力测验分数之间具有中等程度的负相关,并且两者之间的相关程度受加工任务和年龄因素的影响;与检测时快的儿童组相比,检测时慢组的检测时能够更好预测其智力测验分数。     

TIME RELATIONS OF OBJECTIVE AND SUBJECTIVE REACTIONS TO D-AMPHETAMINE AND PENTOBARBITONE

Successive measurements of pulse rate, blood pressure, objective and subjective reaction speed, and six mood variables were made on 12 healthy subjects during 135 min. periods following the intake of either 15 mg d-amphetamine, 200 mg Pentobarbitone, or a placebo. It was shown that (1) the two drugs had essentially opposite effects on all objective and most subjective variables; (2) after d-amphetamine subjective effects appeared earlier and reached their maximum more rapidly than objective effects; (3) both types of reaction were less pronounced after Pentobarbitone than after d-amphetamine under the present dose conditions; and that (4) after Pentobarbitone maximum objective effects were attained at an earlier point in time.     

不同肢体的反应时间和运动时间

本实验对60名业余运动员和20名非运动员以声音为信号测定了手和脚的简单反应时间和运动时间。实验结果表明:反应时间手比脚快,运动时间脚比手快。反应时间、运动时间以及二者之和均可在手和脚之间相互预测,三种反应指标在手和脚之间的相关系数分别为0.72,0.68和0.79。反应时间在运动员和非运动员之间无显著类别。运动时间以及反应时间与运动时间之和在两类被试之间有无差别因运动项目不同而异。简单反应时间和运动时间虽有显著的正相关,但因相关系数很小,不能在二者之间进行有效的预测。     

SUPERVENIENCE, DETERMINATION, AND DEPENDENCE

Abstract:   I show how existing concepts of supervenience relate to two more fundamental ontological relations: determination and dependence. Determination says that the supervenient properties of a thing are a function of its base properties, while dependence says that having a supervenient property implies having a base property. I show that most varieties of supervenience are either determination relations or determination relations conjoined with dependence relations. In the process of unpacking these connections I identify limitations of existing concepts of supervenience and provide ways of overcoming them. What results is a more precise, flexible, and powerful set of tools for relating sets of properties than current concepts of supervenience provide. I apply these tools to a recalcitrant problem in the physicalism literature – the problem of extras.     

TIME RELATIONS IN DREAMS: A preliminary note

Examples are given of hypnotically induced dreams, which support the notion that series of experiences corresponding to long spans of objective time may be represented in dreams of very short duration. Both stimulus and organismic factors determine the contents of such dreams.     

RITUAL, TIME, AND ENTERNITY

Abstract. It is argued here that the construction of time and eternity are among ritual's entailments. In dividing continuous duration into distinct periods ritual distinguishes two temporal conditions: (1) that prevailing in mundane periods and (2) that prevailing during the intervals between them. Differences in the frequency, length, and relationship among the rituals constituting different liturgical orders are considered, as are differences between mundane periods and ritual's intervals with respect to social relations, cognitive modes, meaningfulness, and typical interactive frequencies. Periods, it is observed, relate to intervals as everchanging to never-changing, and close relationships of never changing to eternity, eternity to sanctity, and sanctity to truth are proposed. In the argument that ritual's "times out of time" really are outside mundane time, similarities to the operations of digital computers and Herbert Simon's discussion of interaction frequencies in the organization of matter are noted.     

ETERNITY,TIME, AND SPACE

Abstract. The concepts of space and time are important in physics and geometry, but their definition is not the exclusive prerogative of those sciences. Space and time are important for ordinary human experience, as well as for philosophy and theology. Samuel Clarke, Gottfried Wilhelm Leibniz, Isaac Newton, Immanuel Kant, and Albert Einstein are important figures in shaping our understandings of space, time, and eternity. The author subjects their arguments to critical examination. Space is neither an infinite and empty receptacle (Newton) nor a system of relations in the mind (Leibniz). Infinite space and time can be interpreted as expressing God's eternity and omnipresence in relating to the creation (Clarke), but such an interpretation is enhanced by Kant's thinking, to clarify that even though time and space are differentiated in individual events, the whole is at the same time present. Even human experience recognizes this wholeness, and for God eternity is the simultaneous presence and possession of the wholeness. The temporal existence of finite entities is also related to a future participation in God's eternal life. Concepts of contingency are brought into the discussion as well.     

TIME, THERMODYNAMICS, AND THEOLOGY

Keywords: A theological approach to understanding time and change in a modern way must consider the relationships between thermal physics and time as elucidated during the past century and a half. The fact of temporal change, including death and decay, has been a religious problem since antiquity, so that some traditions have simply attempted to transcend the world of change. However, a major current of the Christian tradition has seen change as a fundamental aspect of God's creation, and one with which God becomes identified in the Incarnation. This implies approval of history, as having an ultimate value, rather than transcendence of it.
We examine thermodynamics, and especially its Second Law, in order to understand more precisely the issues of temporal change. The Second Law states a universal tendency toward increasing disorder, and several implications of this law are discussed. Of particular significance, however, is the work of Prigogine and others on nonequilibrium thermodynamics, drawing attention to such phenomena as the enhancement of chemical reaction rates and the formation of "dissipative structures" in nonequilibrium situations. Such possibilities may be of considerable importance for understanding chemical and biological evolution.
These ideas can be included in an evolutionary picture in which, following Teilhard de Chardin, the Body of Christ is seen as the future of evolution-an "ultimate dissipative structure" in which the world of time and change is united with God. Suffering, death, and decay receive their meaning from the future. Within this framework it is therefore possible to believe that the material world of history may be part of the eschatological future and that science provides hints, though not predictions, of how that may happen.     

SPACE,TIME, AND CAUSALITY

The characters of space, time, and causality are issues that are constrained by physics but that require also acts of metaphysical decision. Relativity theory is consistent both with the idea of an a temporal block universe and with a temporal universe of true becoming. Science's account of causal properties is patchy and does not imply the closure of the universe to other forms of causal influence. Intrinsic unpredictabilities offer opportunities for metaphysical conjecture concerning the form that such additional causal principles might take. Different theological understandings of how God relates to time afford legitimate criteria for differing metaphysical decisions about the nature of temporality.     

EVOLUTIONARY THEODICY,REDEMPTION, AND TIME

Of the many problems which evolutionary theodicy tries to address, the ones of animal suffering and extinction seem especially intractable. In this essay, I show how C. D. Broad's growing block conception of time does much to ameliorate the problems. Additionally, I suggest it leads to another way of understanding the soul. Instead of it being understood as a substance, it is seen as a history—a history which is resurrected in the end times. Correspondingly, redemption, I argue, should not be seen as an event which redeems some future portion of time. God's triumph is over all of history, not just some future temporal portion.     

INTENTIONALITY AND ONE-SIDED RELATIONS

Intentional states appear to relate thinkers to objects and situations even when these latter do not exist. Given the concern to allow that thought is a mode of engagement between subject and world, many writers have presented relational theories of intentionality and introduced odd relata to account for thought of the non-existent. However there are familiar epistemological and ontological objections to such accounts which give reason to look for other ways of accommodating the appearance of relationality. A little explored possibility is to countenance not odd relata but odd relations, ones not requiring existent terms other than those which ground the relation on the side of the subject. Proposals to this effect by Findlay and Grossmann are underdescribed and not obviously different from more familiar odd relata theories. Here a more developed view is explored, which derives from scholastic accounts of intentionality, in particular that presented by John of St Thomas, as this has been elaborated and defended in recent writings by John Deely. While judging it to fail, I suggest that it leads us towards an older tradition according to which the intentionality of thought is constituted by the occurrence of the forms of things in the mind. ‘Formally and principally the whole difference between a mind-independent relation and a mind-dependent one comes down to this, that a physical relation has a mind-independent fundament with a coexistent terminus while a mental relation lacks such a foundation.’(Joannes a Sancto Thoma, Cursus Philosophicus: Ars Logica; Tractatus de Signis)¹     

SAME-SEX RELATIONS AND THE LAW

Decisions of individuals relating to homosexual conduct have been subject to state intervention throughout the history of Western Civilization. Condemnation of those practices is firmly rooted in Judeo-Christian moral and ethical standards˜. Blackstone described 'the infamous crime against nature' as an offense of 'deeper malignity than rape'…     

BOHM AND WHITEHEAD ON WHOLENESS, FREEDOM, CAUSALITY, AND TIME

Abstract. David Bohm's developing postmodern thought (combining precision and wholeness) is seen to contain two tendencies. One is a vision of "underlying wholeness," in which all causation is vertical, and the implicate-explicate relation is ubiquitous. This provides a possible solution to certain problems, but creates many others involving freedom, causation, and time. Second, many of Bohm's statements suggest that his deepest intuitions could be formulated without those problems in terms of the distinctions developed in Alfred North Whitehead's philosophy of "prehensive wholeness," in which the ubiquity of creativity would require a more restricted use of the implicate-explicate relation.