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Lee H. Yearley 《The Journal of religious ethics》2010,38(3):436-460
An ethics of bewilderment, which differs dramatically from the more familiar ethics of ease, is best understood through poetic presentations. Using examples drawn from Chinese and Western sources—notably Du Fu and Dante—this inquiry treats bewilderment as both an emotion and a virtue. Both these forms of bewilderment involve an acknowledgment of how minimal is the ethical confidence we have, given the feelings we have and the judgments we must make, but they also extend in productive ways the implications of that acknowledgment. 相似文献
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走神包括有意走神和自发走神两种类型,元认知对二者的影响可能不同。研究使用两维度走神量表和元认知-30量表,对国内部分高校学生的走神和元认知(元认知信念、元认知加工和认知自信判断)进行调查,结果显示:(1)走神可以划分为有意走神和自发走神;(2)失控和危险感既能预测自发走神也能预测有意走神,但认知自信只能预测自发走神,认知的自我意识只能预测有意走神。说明元认知对自发走神和有意走神的影响存在差异。 相似文献
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CHEN Guying 《Frontiers of Philosophy in China》2015,10(3):340
As the concluding part of a series of essays on theories of humanity in the Zhuangzi, this essay aims at describing the theme of qing 情 (emotion) as a dual-directional attitude towards qing as a partner to xing 性 (nature) and the influence of this domain of thought on later generations and their continued discussion of it. Faced with a forcible divorce of qing and xing at the hand of Han Dynasty Ruists, which would lock perceptions into a rigid dualist framework, the Wei and Jin period saw authors such as Wang Bi and Ji Kang return to a more faithful rendering of the theme of qing in the classics, the Laozi and Zhuangzi, seeing it become an ever more explicit philosophical topic and beginning a lengthy period of discussion of the theme of qing. In the Northern Song period, representative thinkers Zhang Zai and Wang Anshi The Northern Song tradition constitute a continuance of Pre-Qin Daoist philosophical ideas, providing a logical reinterpretation of the indivisibility of qing and xing from a syncretist approach to the Daoist and Ruist traditions, in a way that drastically differs from the Southern Song preference for xing at the cost of qing, as represented by thinkers such as the Brothers Cheng and Zhu Xi. At the bottom of it, this continued tradition draws from themes that appear in the Zhuangzi, a holistic approach to life and the relationship between humanity and nature, an important and continuous thread in the fabric of human civilisation. 相似文献
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Paul Kjellberg 《Dao》2007,6(3):281-299
The Zhuangzi raises skeptical problems it does not solve. At best, it asserts that solutions are unnecessary but does not prove it. This
is not a fault of the text or its author; it is the logical consequence of the arguments themselves. Philosophically speaking,
The Zhuangzi raises doubts, nothing more. Whether this is a good thing or a bad thing, and what we are supposed to do about it, is something
we are left to decide for ourselves. 相似文献
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Robert Audi 《The Journal of Ethics》1998,2(4):355-375
This paper clarifies the nature of moral experience, examines its evidential role in supporting moral judgments, and argues that moral experiences can be among the things having intrinsic value. Moral experience is compared with aesthetic experience and contrasted with its close relative, non-moral experience combined with moral beliefs. The concluding sections explore the case for the organicity of intrinsic value and the kind of role such value can play in grounding moral obligation. 相似文献
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Here we test the hypothesis that fluctuations in subjective reports of mind wandering over time-on-task are associated with fluctuations in performance over time-on-task. In Study 1, we employed a singleton search task and found that performance did not differ prior to on- and off-task reports, nor did individual differences in mind wandering predict differences in performance (so-called standard analytic methods). Importantly however, we find that fluctuations in mind wandering over time are strongly associated with fluctuations in behavior. In Study 2, we provide a replication of the relation between mind wandering and performance over time found in Study 1, using a Flanker interference task. These data indicate (1) a tight coupling between mind wandering and performance over time and (2) that a temporal-analytic approach can reveal effects of mind wandering on performance in tasks where standard analyses fail to do so. The theoretical and methodological implications of these findings are discussed. 相似文献
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Mind wandering has consistently been associated with impairments in cognition, emotion and daily performance. However, few experimental studies on mind wandering have been conducted in individuals with schizophrenia. The present study aimed to examine mind wandering in schizophrenia patients with a thought-sampling experiment embedded in a rapid go/no-go task and the relationship between the frequency of mind wandering and psychotic symptoms. Fifty-eight schizophrenia patients and 56 matched healthy controls were recruited and engaged in a task that assessed mind wandering. The results showed that schizophrenia patients (1.4%) reported less frequent mind wandering than healthy controls (5.8%). Moreover, there was no significant correlation between the frequency of mind wandering and psychotic symptoms in schizophrenia patients. Further studies in different stages of schizophrenia and in patients with more severe psychotic symptoms are needed to demonstrate a more comprehensive picture of mind wandering in schizophrenia. 相似文献
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AbstractThis article reports the results of an initial study whose purpose was to create a mind wandering scale in Spanish through documenting evidence of its validity. Then, it presents the results of a second study that develops correlation and regression analysis on the relationship between positive and negative mind wandering, mindfulness, metacognition and frequency of daydreaming. Positive mind wandering has a positive correlation with all the mindfulness facets and metacognition scales, with the exception of the Academic Difficulties scale. Negative mind wandering has a negative correlation with all the mindfulness facets and metacognition scales, with two exceptions: Observing, which is uncorrelated with Negative Mind Wandering, and Academic Difficulties, which correlates positively. Likewise, the study allowed a preliminary identification of how positive and negative mind wandering — as well as facets of mindfulness — predict different metacognition scales. Upon examination of interaction effects, three significant — negative — effects were detected between positive mind wandering and the frequency of daydreaming when predicting (i) Independent Thinking, (ii) Academic Self-efficacy and (iii) Metacognitive Strategies. This suggests that, for these three response variables, the positive effects associated with positive mind wandering decrease as the frequency of daydreaming increases. 相似文献
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Some research has suggested that bilingualism produces cognitive control advantages, although it has recently been shown that reported advantages are influenced by a publication bias. If the bilingual (BL) advantage does exist, the specific causes and contexts for its appearance remain unclear. The purpose of the current study was twofold: one, to examine performance of BLs and monolinguals (MLs) on a variety of simple versus complex cognitive control tasks; and two, to determine whether there were language group differences in the tendency to mind wander, which has been heavily implicated in cognitive control tasks. Although we hypothesised that if BLs outperformed MLs on cognitive control tasks, this would be associated with less mind wandering for BLs, the results did not reveal any BL advantages or any differences in mind-wandering tendencies. These findings support calls to temper BL advantage claims and shows a need for future research to better specify which underlying factors of cognitive control may be optimised by multilingualism. 相似文献
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当代西方科学哲学家费耶阿本德认为,一方水土孕育一方医学,一方医学守护着一方住民的健康,医学是多元论而不是一元论;多元医学之间应平等竞争、相互补充,和谐共存;疗效是检验多元医学理论的标准,疗效是医学生存发展之本。费耶阿本德医学哲学思想对中医发展具有重要的借鉴意义。 相似文献
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《Quarterly journal of experimental psychology (2006)》2013,66(1):181-191
The present studies investigate the hypothesis that individuals who frequently report experiencing episodes of mind wandering do so because they under-invest attentional/executive resources in the external environment. Here we examined whether self-reported instances of mind wandering predict the magnitude of the “attentional blink” (AB) in a rapid serial visual presentation (RSVP) task, since a prominent view is that the AB derives from an over-investment of attention in the information stream. Study 1 demonstrates that subjective reports of mind wandering in a sustained attention task have a negative predictive relation with respect to the magnitude of the AB measured in a subsequent RSVP task. In addition, using the Spontaneous and Deliberate Mind Wandering Questionnaire in Study 2, we were again able to show that trait-level mind wandering in everyday life negatively predicts AB magnitude. We suggest that mind wandering may be the behavioural outcome of an adaptive cognitive style intended to maximize the efficient processing of dynamic and temporally unpredictable events. 相似文献
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Paralleling the recent work by Reichle, Reineberg, and Schooler (2010), we explore the use of eye movements as an objective measure of mind wandering while participants performed a reading task. Participants were placed in a self-classified probe-caught mind wandering paradigm while their eye movements were recorded. They were randomly probed every 2–3 min and were required to indicate whether their mind had been wandering. The results show that eye movements were generally less complex when participants reported mind wandering episodes, with both duration and frequency of within-word regressions, for example, becoming significantly reduced. This is consistent with the theoretical claim that the cognitive processes that normally influence eye movements to enhance semantic processing during reading exert less control during mind wandering episodes. 相似文献
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Natalie E. Phillips Caitlin Mills Sidney D'Mello 《Quarterly journal of experimental psychology (2006)》2016,69(12):2338-2357
Re-reading has been shown to have a minimal benefit on text comprehension, in comparison to reading only once or other types of study techniques (e.g., testing; self-explanation). In two experiments we examined the effect of re-reading on mind wandering. Participants read two texts, during which they responded to intermittent mind wandering probes. One text was read once and the other twice. Consistent with previous findings, there was no effect of re-reading on comprehension even though participants reported feeling more competent when they re-read the text. Critically, participants mind wandered more while re-reading. Furthermore, the effect of re-reading on mind wandering was specific to intentional forms of mind wandering rather than unintentional. The implications of these results for understanding mind wandering and the limited effectiveness of re-reading as a mnemonic are discussed. 相似文献
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Ming-Hui Huang 《Journal of business and psychology》2001,16(2):239-247
To determine whether a theory of emotions in marketing is needed, this article assesses the current theoretical status of emotions in marketing. The theoretical propositions and the characteristics of four major theories of emotions borrowed from psychology, as well as five marketing accounts for emotions are reviewed. The characteristics of emotions in marketing are specified and compared with the characteristics of emotions as seen by psychology. The article ends with four theoretical proposals on directions for future development of a theory of emotions in marketing. 相似文献
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Sai Hang Kwok 《亚洲哲学》2016,26(4):294-310
It is usually believed that the concept of ‘qiwu 齊物’ in the Zhuangzi means ‘equalizing things’. This reading of the Zhuangzi, however, presupposes that things are originally separated and exist independently. The equality of things is just a mental construct in a specific state of mind. In this paper, we will argue that this reading does not stand; what Zhuangzi does in the ‘Qiwulun 齊物論’is to examine how myriad things are created from the original oneness. According to Zhuangzi’s philosophy of thing, things are created by objectification through fact and value imposing. Oneness is therefore not a mere perspective but the condition for things being objectified. This understanding of the things’ being is comparable to Heidegger’s classification of thing and equipment, but it differs from Heidegger by its special implication on the Daoist liberation. 相似文献