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1.
The present study compared chronic procrastination tendencies claimed by “whitecollar” working adults (n = 141) with rates reported by Harriott and Ferrari ( 1996) of “blue-collar” working adults (n - 211). Participants completed reliable and valid measures of everyday procrastination tendencies (decisional, arousal, and
avoidant), and socio-demographic items at one of several public forums. Results showed no significant difference between classes
of working adults on age, gender, marital status, or the number of children, although “white-collar” workers claimed higher
levels of education than “blue-collar” workers. “White-collar” workers also reported significantly higher scores on all three
forms of chronic procrastination than “blue-collar” workers. It seems that professional employees report procrastination more
frequently than unskilled workers. Further research is needed to explore the causes and consequences associated with differences
in chronic procrastination by occupational group. 相似文献
2.
3.
In Dutch noun phrases like “het boek” (the book) or “de kat” (the cat), the definite article (het or de) depends on the noun's grammatical gender (neuter or non-neuter). Schriefers reported that the production of a noun phrase
like “het rode bed” (“the red bed”) in response to a colored picture takes less time when the picture is accompanied by a distractor word of
congruent gender (e.g., “huis,” a het-word) than when it is accompanied by a word of incongruent gender (e.g., “hand,” a de-word). In three experiments we explored the characteristics of this gender-congruency effect. The following conclusions were
reached. First, the gender-congruency effect is a rather robust phenomenon. Second, with the exception of a small effect in
Exp. 2, no evidence was obtained for a gender-congruency effect when subjects were required to produce a single noun in response
to a picture (e.g., “bed”). Third, the gender-congruency effect decreases with a decreasing familiarity of the distractor word. Implications for models
of word production are discussed.
Received: 20 May 1997 / Accepted: 25 September 1997 相似文献
4.
The Revd. Professor Leslie J. Francis The Revd. Susan H. Jones 《Pastoral Psychology》1997,45(6):421-428
A sample of 368 committed Christian adults completed the Index of Charismatic Experience together with the short form Revised
Eysenck Personality Questionnaire and the Myers Briggs Type Indicator (MBTI). The data demonstrate that, according to the
MBTI typology, Christians who prefer “thinking” are likely to score higher on the Index of Charismatic Experience than Christians
who prefer “feeling”. According to the Eysenckian dimensional model of personality, the charismatic experience is associated
with stable extraversion. 相似文献
5.
Branden Fitelson 《Journal of Philosophical Logic》2008,37(6):613-643
First, a brief historical trace of the developments in confirmation theory leading up to Goodman’s infamous “grue” paradox
is presented. Then, Goodman’s argument is analyzed from both Hempelian and Bayesian perspectives. A guiding analogy is drawn
between certain arguments against classical deductive logic, and Goodman’s “grue” argument against classical inductive logic.
The upshot of this analogy is that the “New Riddle” is not as vexing as many commentators have claimed (especially, from a
Bayesian inductive-logical point of view). Specifically, the analogy reveals an intimate connection between Goodman’s problem, and the “problem of old
evidence”. Several other novel aspects of Goodman’s argument are also discussed (mainly, from a Bayesian perspective). 相似文献
6.
Stieb JA 《Science and engineering ethics》2009,15(1):11-18
It has been claimed that (1) computer professionals should be held responsible for an undisclosed list of “undesirable events”
associated with their work and (2) most if not all computer disasters can be avoided by truly understanding responsibility.
Commentators of “A Critique of Positive Responsibility in Computing” argue that this is not Donald Gotterbarn’s view (Gotterbarn,
JSEE 14(2):235–239, 2008) but that a critique of the view nevertheless raises significant moral issues within computing such
as the ethical goals of a computing profession, the appropriate ethical stance toward bugs, and the public good with respect
to computing (Miller, JSEE 14(2):245–249, 2008). Commentators also argue that “A Critique”’s “profitable misreading” demonstrates
the “moral ecology” of organizations “dedicated narrowly to financial success” and that other “moral ecologies” that are customer
or quality driven can be shown to be more important or preeminent (Huff, JSEE 14(2):241–244, 2008). It is argued here that
(1) the hyper-inflated reading of Gotterbarn’s and Ladd’s views on positive responsibility persists despite Gotterbarn’s explicit
rejection of it, and that (2) such a reading of positive responsibility cannot be placed within a single moral ecology, nor
can a single moral ecology be shown to be any more important or preeminent than others.
Stieb, J. A. (2008). A critique of positive responsibility in computing. Science and Engineering Ethics,
14(2), 219–233. 相似文献
7.
Tobias Hansson Wahlberg 《Erkenntnis》2010,72(2):267-280
In this paper I explore how the tenseless copula is to be interpreted in sentences of the form “a is F at t”, where “a” denotes a persisting, changeable object, “F” stands for a prima facie intrinsic property and “t” for a B-time. I argue that the interpretation of the copula depends on the logical role assigned to the time clause. Having
rejected the idea that the time clause is to be treated as a sentence operator, I argue: (1) that if “at t” is thought of as being associated with “a” or “F”, then the tenseless copula is most plausibly read as an “is” simpliciter; and (2) that if “at t” is treated as being associated with the copula, then the tenseless copula is most plausibly understood as expressing a disjunction
of tensed copulas. I end the paper by explaining the importance of the issue. I indicate the ramifications interpretation
of the tenseless copula has for the so-called problem of temporary intrinsics. 相似文献
8.
Robert E. Goodin 《The Journal of Ethics》2006,10(1-2):53-74
If free markets consist in nothing more than “capitalist acts between consenting adults,” and if in the old legal maxim “volenti non fit injuria,” then it seems to follow that free markets do no wrongs. But that defense of free markets wrenches the “volenti” maxim out of context. In common law adjudication of disputes between two parties, it is perfectly appropriate to cast standards
of “volenti” narrowly, and largely ignore “duress via third parties” (wrongs done to or by others who are not themselves party to the action). In economic markets, of course,
those third-party effects are rife. But we want them to be rectified systematically, not piecemeal through particular cases
between particular parties that happen to come to court. That is the proper province of political philosophers and system-designers,
in critiquing and constraining the operation of the market.
* I thank Peter Cane for much good advice, and exonerate him from any blame for the use I have made of it. 相似文献
9.
李存山 《Frontiers of Philosophy in China》2008,3(2):194-212
In Chinese philosophy, although the concept of “qi” has numerous meanings, it is not completely without order or chaotic. Generally speaking, “qi” has several different levels of meanings, such as in philosophy, physics, physiology, psychology, ethics, and so on. On
the philosophical level, “qi” is similar to “air,” and it is essentially similar to the “matter-energy” or “field” in physics, which refers to the origin
or an element of all things in the world. It is from this point that the meanings of “qi” in physiology, psychology, ethics as well as aesthetics are derived. This paper analyzes the meanings of “qi” on five levels and seeks to clarify misunderstandings about “qi,” such as its alleged pan-vitalistic, conscious and pan-ethical characters.
Translated by Yan Xin from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2006, (9): 34–41 相似文献
10.
Hongxing Chen 《Frontiers of Philosophy in China》2010,5(4):506-522
This article draws out the subtle connections among the various sorts of categories—“sheng 生 (reproduction),” “qin 亲 (familiarity),” “ai 爱 (love),” and “ren 仁 (humaneness)”—focusing on the following: Confucius found the original significance of “reproduction” to be sympathy between
males and females, and upon further study he found it extended to the.affinity of blood relations, namely “familiarity.” From
“familiarity” he came to understand “love” that one generates and has for people and things beyond one’s blood relations,
in other words, the empathic heart or the feeling of empathy itself. From here he anticipated rende 仁德 (the humane and virtuous) level of “fan’ai zhong 泛爱众 (universal love for all people)” or “fan’ai wanwu 泛爱万物 (universal love for all creatures).” The article further makes the point that in order to meet the conditions for the
perfection of “humaneness” which has neither any excesses nor any deficiencies, Confucius ultimately developed a means, that
is, “the golden mean,” which indicates that his ancient understanding of life and growth produced in Confucius a profound
shift in the focus of human concern from “ming 命 (fate)” to “Dao 道 (the Way).” 相似文献
11.
Treena Orchard 《Sexuality & culture》2007,11(1):3-27
In the popular imagination and certain academic fields, sex workers’ experiences of sexuality and intimate relationships are
often “naturalized,” to the point where they are assumed to be deviant or completely different than those of women in mainstream
society. Researchers and sex worker organizations are challenging these reified constructions by examining more diverse and
representative models of sexuality and relationships. However, the experiences of women selling sex in the “third world” are
consistently portrayed as violent, non-pleasurable, and oppressive, characteristics often applied universally to “third world
women.” Using data from ethnographic field work with girls and women who belong to theDevadasi (servant/slave of the God) tradition of sex work in rural Karnataka, India, this paper examines the cultural dynamics of
sexuality and relationships. Gender and dominant models of feminine identity emerge as powerful factors in shaping these facets
of life, producing experiences amongDevadasis that are similar to those of other Indian women. Yet,Devadasis also encounter additional constraints in their lives because of their participation in the morally and culturally contestedDevadasi system. These data contribute to emerging research that destabilizes images of sex workers as “different” from other women,
while also highlighting the impact of tradition on sexual mores and relationship structure in this unique cultural context. 相似文献
12.
In Morals From Motives, Michael Slote defends an agent-based theory of right action according to which right acts are those that express virtuous
motives like benevolence or care. Critics have claimed that Slote’s view— and agent-based views more generally— cannot account
for several basic tenets of commonsense morality. In particular, the critics maintain that agent-based theories: (i) violate
the deontic axiom that “ought” implies “can”, (ii) cannot allow for a person’s doing the right thing for the wrong reason,
and (iii) do not yield clear verdicts in a number of cases involving “conflicting motives” and “motivational over-determination”.
In this paper I develop a new agent-based theory of right action designed to avoid the problems presented for Slote’s view.
This view makes morally right action a matter of expressing an optimal balance of virtue over vice and commands agents in
each situation to improve their degree of excellence to the greatest extent possible. 相似文献
13.
Myeong-seok Kim 《Dao》2010,9(4):407-425
This essay aims to delineate Mengzi’s view of emotion by analyzing his first ethical sprout, often referred to by the Chinese
term cèyǐn zhī xīn 惻隱之心.Previous scholars usually translate this term as “compassion,” “sympathy,” or “commiseration,” in the sense of the painful
feeling one feels at the misfortune of others. My goal in this article is to clarify the nature of this painful feeling, and
specifically I argue that (1) cèyǐn zhī xīn is primarily construing another being’s misfortune with sympathetic concern, and that (2) the painfulness of cèyǐn zhī xīn comes from this concern-based construal of the object of one’s compassion. My interpretation of cèyǐn zhī xīn as a concern-based construal is an attempt to construct an important alternative to the inclinational view of Mengzian emotions,
and it could be also considered as making a crucial step toward a new interpretation of the Mengzian theory of emotional cultivation. 相似文献
14.
Bo Chen 《Frontiers of Philosophy in China》2006,1(4):539-560
The debate on the yan-yi relation was carried out by Chinese philosophers collectively, and the principles and methods in the debate still belong
to a living tradition of Chinese philosophy. From Yijing (Book of Changes), Lunyu (Analects), Laozi and Zhuangzi to Wang Bi, “yi” which cannot be expressed fully by yan (language), is not only “idea” or “meaning” in the human mind, but is also some kind of ontological existence, which is beyond
yan and emblematic symbols, and unspeakable. Thus, the debate on the yan-yi relation refers firstly to metaphysics, secondly to moral philosophy, and then to epistemology and philosophy of language.
Guided by this view, this paper recalls the source of the debate on the yan-yi relation to Yijing and Lunyu, distinguishes four meanings of “yi” in Chinese philosophy, and reconstructs three arguments. These arguments are the “yan cannot express yi fully” argument, “forget yan once you get yi” argument, and “yan can express yi fully” argument. Finally, this paper exposes and comments on those principles, methods and the general tendency shown in
the debate from the following five aspects: starting point, value-preference, methodology, texts (papers and books), and influences.
__________
Translated from Jianghai Xuekan 江海学刊 (Jianghai Academic Studies), 2005 (3) 相似文献
15.
黄玉顺 《Frontiers of Philosophy in China》2008,3(2):177-193
In traditional Chinese expressions, guannian 观念 (ideas) are results of guan 观 (viewing). However, viewing can be understood to have two different levels of meanings: one is “viewing things,” that is,
viewing with something to view; another is “viewing nothing,” that is, viewing with nothing to view. What are viewed in “viewing
things” are either physical beings—all existing things and phenomena—or the metaphysical being (for example, the “Dao as a thing”). In both cases, something is being viewed. What is viewed in “viewing nothing” is the being itself, or “nothing,”
in which there is nothing to view. According to Confucianism, the existence of “nothing” manifests itself as life sentiments,
especially the sentiment of love, which is the very root and source of benevolence; moreover “viewing nothing” is, in essence,
a perception of life. Life sentiments or the perception of life is “the thing itself ” prior to any being or any thing.
Translated by Liu Huawei from Sichuan Daxue Xuebao 四川大学学报 (Journal of Sichuan University), 2006, (4): 67–74 相似文献
16.
Paul M. Kline 《Pastoral Psychology》2007,55(6):731-739
The toxic impact of clergy sexual abuse in childhood and adolescence can be complex and enduring. For some, a particularly
painful consequence is noteworthy change in one’s personal identity or sense of self. Survivors frequently experience unrelenting
grief over the loss of the “self” that was experienced as “real” prior to the onset of abuse. Memories of days and times when
this self was “alive” are often accompanied by strong feelings of affection and joy. Despair over the loss of this identity
contrasts sharply with the indifference or hostility felt for the self with which they have been burdened as a consequence
of sexual abuse by clergy in childhood. Many struggle with the unbearable conviction that they are fated to live “in the skin”
of an identity that is not an authentic expression of the person they were meant to be. This article suggests that the writings
of Thomas Merton (1915–1968) may offer a hopeful resource for survivors of clergy sexual abuse and for those working in support
of survivors’ recovery. Merton has been described as “the most influential Catholic author of the twentieth century” ). His writings touch the “deeper woundedness of spirit and psyche” (Kilcourse, Cross Curr, 49:87–96, 1999, p. 90) and his elegant examination of the true self lies “at the center of his teaching on the Christian
life” (Conn, Pastor Psychol, 46:323–332, 1998, p. 327). For Merton, the true self is indestructible and, because it is “rooted in God” (Merton, The inner experience: Notes on contemplation, Harper Collins, New York, 2003, p. 2), always open to discovery, growth, and transformation. This framework may be especially
useful for individuals whose personal identity, as a consequence of sexual abuse in childhood by clergy, is experienced as
forever poisoned and beyond redemption. 相似文献
17.
Wolfgang Fasching 《Continental Philosophy Review》2009,42(2):131-148
In this paper I discuss the nature of the “I” (or “self”) and whether it is presupposed by the very existence of conscious experiences (as that which “has” them) or whether it is, instead, in some way constituted by them. I argue for the former view and try to show that the very nature of experience implies a non-constituted synchronic
and diachronic transcendence of the experiencing “I” with regard to its experiences, an “I” which defies any objective characterization.
Finally I suggest that the self, though irreducible to inter-experiential relations, is not a “separately existing entity”,
but should be conceived of as a dimension, namely the dimension of first-personal manifestation of the experiences.
相似文献
Wolfgang FaschingEmail: |
18.
Shijun Tong 《Frontiers of Philosophy in China》2006,1(2):295-316
As a result of a new understanding of the relation between theory and practice, the “New Frankfurt School,” with Jürgen Habermas
as its major representative, highly values the philosophical tradition of American pragmatism, in contrast to the first generation
Critical Theorists represented by Max Horkheimer. In Habermas, the idea of “critique” is, both substantially and methodologically,
closely connected with the idea of “praxis” in the following senses: communicative action, rational argumentation, public
discussion and political culture. “Critique” is thus found to be immanent in “praxis”; or, a la Horkheimer, pragmatism turns out to be a “critical philosophical analysis” without “falling back upon objective reason and mythology.”
__________
Translated from Huadong Shifan Daxue Xuebao 华东示范大学学报 (Journal of Huadong Normal University), 2001 (5), with minor modifications 相似文献
19.
梁涛 《Frontiers of Philosophy in China》2009,4(2):180-197
This article analyses the tradition of “articulating xing in terms of sheng” and related other expressions, and also examines the debate between Mencius and Gaozi concerning “xing is known by sheng.” It claims that while Mencius’ “human nature is good” discourse is influenced by the interpretive tradition of “articulating
xing in terms of sheng”, Mencius also transcends and develops this tradition. Therefore it is only when Mencius’ views about the goodness of human
nature are understood in the context of this interpretive tradition that his ideas can be fully understood. Utilizing this
framework, the Confucian understanding of rights is then explored.
Translated by Andrew Lambert from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2007, (7): 36–42 相似文献
20.
Joseph R. Ferrari Catherine A. Roster Kendall P. Crum Matthew A. Pardo 《Current psychology (New Brunswick, N.J.)》2018,37(2):441-444
In the present study, young adults (n = 346; M age = 21.5 years old) completed self-reported measures of procrastination, self-identity with possessions, clutter, place attachment, and psychological home to provide an ecological understanding of the context in which chronic procrastinators live. Results found behavioral procrastination tendencies related only to clutter (a belief that living spaces have too much “stuff,” feeling overwhelmed with excessive possessions, and that one’s personal life is negatively impacted by many possessions). Clutter in one’s living space, negative emotions, and impaired social ability all predicted high procrastination scores. Clutter was the best predictor of procrastination as determined by multiple regression. Taken together, chronic procrastinators reported too much clutter (possessions, or stuff), and that clutter interferes with a strong quality of their lives. 相似文献