THE PREVENIENCE AND PHENOMENALITY OF GRACE, OR, THE ANTERIORITY OF THE POSTERIOR

This article argues the possibility of a phenomenology of Grace on the basis of response. Its key phenomenological interlocutor is Emmanuel Levinas.
The theology of grace might be said to be the fundamental theological doctrine, embracing as it does all other theologies, yet the theology of grace has been a focus of theological debate and dispute throughout history.
This article suggests that Levinas' ethical metaphysics, when applied to theology, gives theology a new phenomenological voice in which the theology of grace might be articulated.
It begins by arguing the significance of the ordinary and the everyday and the sincerity of intentional life in the world, and then proceeds to develop the notion of the prevenience of grace ( gratia praeveniens ) in terms of Levinas notion of the posteriority of the anterior/anteriority of the posterior. Grace is known in its effects.     

THE MEANING OF MS.

When Ms. was first introduced as an alternative to Miss or Mrs. it was perceived as a radical feminist innovation. Today, its use is unremarkable, even normative. This study examines two aspects of the meaning of Ms.: changes in its connotative meaning over time, and its current comparability to other titles. Female (n = 83) and male (n = 54) college students rated courtesy titles (Ms., Miss, Mrs., Mr.) on a set of bipolar adjective pairs composing a semantic differential scale in an exact replication of a 1978 study. Of the four titles, the largest change in meaning over time was for Ms., and the direction of the change was positive. These results document the social assimilation of a new gender-related concept.     

ISOLATING THE INDIVIDUAL: THEOLOGY,THE EVOLUTION OF RELIGION,AND THE PROBLEM OF ABSTRACT INDIVIDUALISM

Debates about the theological implications of recent research in the cognitive and evolutionary study of religion have tended to focus on the question of theism. The question of whether there is any disagreement about the conceptualization of the individual human being has been largely overlooked. In this article, I argue that evolutionary and cognitive accounts of religion typically depend upon a view of cognition that conceptually isolates the mind from its particular social and physical environmental contexts. By embracing this view of the mind, these accounts also unwittingly embrace an abstract individualist view of individual personhood that Christian theologians have explicitly battled against. Taken as a whole, the field leaves sufficient room for supplementary theories that are compatible with theological accounts of the relational individual, but in practice, no effort has been made to engage, or even to accommodate, any other view of individual personhood.     

BRUTE FACTS,THE NECESSITY OF IDENTITY,AND THE IDENTITY OF INDISCERNIBLES

In ‘Two Spheres, Twenty Spheres, and the Identity of Indiscernibles,’ Della Rocca argues that any counterexample to the PII would involve ‘a brute fact of non‐identity [. . .] not grounded in any qualitative difference.’ I respond that Adams's so‐called Continuity Argument against the PII does not postulate qualitatively inexplicable brute facts of identity or non‐identity if understood in the context of Kripkean modality. One upshot is that if the PII is understood to quantify over modal as well as non‐modal properties, the qualitative explicability of numerical distinctness requires not the PII but a principle of the identity of necessary indiscernibles.     

动机因素、学习策略、智力水平对学生学业成就的影响

以１１９名高中学生为被试,测量研究了动机因素、学习策略、智力水平对学生学业成就的影响。结果表明,自我效能、内在动机、掌握目标、学习策略、智商分数与学业成就呈显著的正相关,外在动机、业绩目标与学业成就呈显著的负相关。智商分数、学习策略、动机因素与学业成就存在着因果关系,智商分数（β＝０.４７６）、学习策略（β=０．２２０）、自我效能（β＝０.２０７）、掌握目标（β＝０．１８５）对学业成就有显著的回归效应,并直接影响学业成就。而内在动机（β＝０．１８４）通过直接影响学习策略而间接影响学业成就。     

NIETZSCHE,THE CROSS,AND THE NATURE OF GOD

In this essay, I treat of a type of moral objection to Christian theism that is formulated by Friedrich Nietzsche. In an effort to provoke a negative moral‐aesthetic response to the conception of God underlying the Christian tradition, with the ultimate aim of recommending his own allegedly ‘healthier’ ideals, Nietzsche presents a number of distinct but related considerations. In particular, he claims that the traditional theological interpretation of the crucifixion of Jesus expresses the tasteless, vulgar, and morally objectionable character of God, thus rendering Him unworthy of belief. In response to Nietzsche's worries, I first of all argue that his account of the origins of the belief in God is both prima facie implausible and historically false. At the same time I recognize that Nietzsche is expressing, in his typically bombastic manner, a genuine and widely held worry about what the crucifixion, as an event in salvation history, says about the nature of God. In response to this worry, I draw on the work of Wilhelm Dilthey in order to support the contention that the concept of divine transcendence, which underlies Nietzsche's concern, has its proper place within the Greek metaphysical tradition, rather than in Christian faith. Building on the work of Franz Rosenzweig and Jürgen Moltmann, I outline a conception of God that more accurately reflects the claim that the cross is the definitive revelation of the divine nature while at the same time foreclosing on the possibility of the kind of response that Nietzsche articulates.