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1.
Zachary Beckstead 《Integrative psychological & behavioral science》2009,43(3):221-227
Schwarz (IPBS: Integrative Psychology & Behavioral Science 43:3, 2009) cogently demonstrates that in conjunction with scientific conventionalism psychology has developed a rather deficient view
of their subject matter: the human being. Psychology based on an impoverished notion of empirical has rendered subjectivity
or ‘the measuring apparatus man’ invisible. As his story implicitly demonstrates, psychologists supported by a positivistic
view of science (in part to be empirical) and notion of ‘objectivity’ have learned to trust their ‘rigorous’ methods instead
of their participants as capable of revealing important and interesting phenomena. If we are going to take subjectivity and
experience seriously there should be a cultivation of a new attitude or orientation regarding psychology’s subject matter
(i.e., the human being) and science. This commentary discusses Mark Freeman’s (2007) argument that the first requirement of science should be ‘fidelity to the phenomena’ and elaborates on the implications
for psychology grounded in this view of science. 相似文献
2.
Peter B. M. Vranas 《Philosophical Studies》2010,150(1):115-121
Kadri Vihvelin, in “What time travelers cannot do” (Philos Stud 81:315–330, 1996), argued that “no time traveler can kill the baby who in fact is her younger self”, because (V1) “if someone would fail to
do something, no matter how hard or how many times she tried, then she cannot do it”, and (V2) if a time traveler tried to
kill her baby self, she would always fail. Theodore Sider (Philos Stud 110:115–138, 2002) criticized Vihvelin’s argument, and Ira Kiourti (Philos Stud 139:343–352, 2008) criticized both Vihvelin’s argument and Sider’s critique. I present a critique of Vihvelin’s argument different from both
Sider’s and Kiourti’s critiques: I argue in a novel way that both V1 and V2 are false. Since Vihvelin’s argument might be
understood as providing a challenge to the possibility of time travel, if my critique succeeds then time travel survives such
a challenge unscathed. 相似文献
3.
Mark Graves 《Pastoral Psychology》2011,60(6):907-920
Religion and cognitive science contribute complementary understandings of the human person, and an integrated perspective
can bridge clinical, spiritual, and philosophical resources to facilitate healing and growth. Drawing upon cognitive science
and systems theory, I respond to Richard Payne, Mary Walsh, and Doug Oman’s comments on my Mind, Brain, and the Elusive Soul (Graves 2008; Oman 2011; Payne 2011; Walsh 2011). 相似文献
4.
Engaging African Americans in Therapy: Integrating a Public Policy and Family Therapy Perspective 总被引:1,自引:0,他引:1
The field of marriage and family therapy faces a growing imperative to reach historically underserved populations. African
Americans are a prime example of a minority group in the United States that continues to be underserved by the current mental
health system. We integrate Andersen’s (1995, Journal of Health and Social behavior, 36, 1–10) public policy model of health service use with Fox et al. (1995, Journal of Health Care for the Poor and Underserved, 6, 434–468) revision of the rural de facto mental health services model (Regier and Goldberg, 1978, Archives of General Psychiatry, 35, 685–693) to develop a more inclusive and culturally sensitive framework that captures salient factors influencing African
Americans’ entry into and engagement in therapy. Recommendations for overcoming barriers and suggestions for future research
are presented. 相似文献
5.
Karen L. Kuchan 《Journal of religion and health》2011,50(1):120-131
This article will expand previous conceptualizations (Kuchan, Presence Int J Spiritual Dir 12(4):22–34, 2006; J Religion Health 47(2):263–275, 2008; J Pastoral Care Counsel, forthcoming) of what might be occurring during a prayer practice that creates space within a spiritual
direction relationship for the creation of inner images that reveal a person’s unconscious relational longings and co-created
representations of God that seem to facilitate therapeutic process toward aliveness. In previous articles, I suggest one way
to understand the prayer experience is through a lens of Winnicottian notions of transitional space, illusion, and co-creation
of God images. This article expands on these ideas to include an understanding of God as Objective Other (Lewis, The four
loves, 1960) interacting with a part of a person’s self (Jung, in: The structure and dynamics of the psyche, collected works 8, 1934; Symington, Narcissism, a new theory, 1993) that has capacity for subjectivity (Benjamin, Like subjects, love objects: Essays on recognition and sexual difference,
1995) and co-creation (Winnicott, Home is where we start from: Essays by a psychoanalyst, 1990), of inner representations of God (Ulanov, Winnicott, god and psychic reality, 2001). I also expand on a notion of God as “Source of aliveness” by integrating an aspect of how Symington (Narcissism, a new
theory, 1993) thinks about “the lifegiver,” which he understands to be a mental object. After offering this theoretical expansion of the
prayer practice/experience, one woman’s inner representations of self and God are reflected upon in terms of a therapeutic
process toward transforming destructiveness, utilizing ideas from Winnicott, Kohut, and Benjamin. 相似文献
6.
In a previous article (Capps and Carlin 2009) we discussed Freud’s visit to the United States in 1909 and the occasion it afforded for James Putnam to meet him and become
an advocate of psychoanalysis. We focused on their subsequent correspondence on the concept of sublimation and argued that
this correspondence reflected the fact that friendship may be a form of sublimation. In this article we focus on Isador H.
Coriat, an advocate of psychoanalysis from the same time period (1910s). We show that his early psychoanalytic writings (Coriat
1917, 1920) not only support our earlier argument but also make a strong case for the role of symbolization in the process of sublimation.
We also note his emphasis on the potential role of living religion in the sublimation process. We then discuss his later article
on dental anxiety (Coriat 1946) and writings by other psychoanalytic authors to make the case that the patient’s conscious understanding of the meaning
of the symbols—in this case, teeth-related symbols—is essential, for otherwise the energies invested in maintaining the repression
will be unavailable to the sublimation process. This leads to a consideration of the role that living religion may play in
the sublimation of teeth-related anxieties. We conclude that humor may also serve as a proxy for religion in this regard. 相似文献
7.
Ken Daley 《Philosophical Studies》2010,150(3):349-372
Jerry Fodor (Concepts: Where cognitive science went wrong. New York: Oxford University Press, 1998) famously argued that lexical concepts are unstructured. After examining the advantages and disadvantages of both the classical
approach to concepts and Fodor’s conceptual atomism, I argue that some lexical concepts are, in fact, structured. Roughly
stated, I argue that structured lexical concepts bear a necessary biconditional entailment relation to their structural constituents. I develop this account of the structure of lexical concepts within the framework
of Pavel Tichy’s (The foundations of Frege’s logic. Berlin, New York: De Gruyter, 1988) theory of constructions. I argue that concepts are constructions which can be combined by way of Tichy’s construction-forming
operations of composition and closure and an additional operation, simplification, which I propose in section 6. The last of these construction-forming operations plays a central role in my account of lexical
concept structure. Stated generally, structured lexical concepts are a result of simplifying their structural constituents. 相似文献
8.
Ying Cheng 《Psychometrika》2009,74(4):619-632
Computerized adaptive testing (CAT) is a mode of testing which enables more efficient and accurate recovery of one or more
latent traits. Traditionally, CAT is built upon Item Response Theory (IRT) models that assume unidimensionality. However,
the problem of how to build CAT upon latent class models (LCM) has not been investigated until recently, when Tatsuoka (J.
R. Stat. Soc., Ser. C, Appl. Stat. 51:337–350, 2002) and Tatsuoka and Ferguson (J. R. Stat., Ser. B 65:143–157, 2003) established a general theorem on the asymptotically optimal sequential selection of experiments to classify finite, partially
ordered sets. Xu, Chang, and Douglas (Paper presented at the annual meeting of National Council on Measurement in Education,
Montreal, Canada, 2003) then tested two heuristics in a simulation study based on Tatsuoka’s theoretical work in the context of computerized adaptive
testing. One of the heuristics was developed based on Kullback–Leibler information, and the other based on Shannon entropy.
In this paper, we showcase the application of the optimal sequential selection methodology in item selection of CAT that is
built upon cognitive diagnostic models. Two new heuristics are proposed, and are compared against the randomized item selection
method and the two heuristics investigated in Xu et al. (Paper presented at the annual meeting of National Council on Measurement
in Education, Montreal, Canada, 2003). Finally, we show the connection between the Kullback–Leibler-information-based approaches and the Shannon-entropy-based
approach, as well as the connection between algorithms built upon LCM and those built upon IRT models. 相似文献
9.
Rabern and Rabern (Analysis 68:105–112 2) and Uzquiano (Analysis 70:39–44 4) have each presented increasingly harder versions of ‘the hardest logic puzzle ever’ (Boolos The Harvard Review of Philosophy
6:62–65 1), and each has provided a two-question solution to his predecessor’s puzzle. But Uzquiano’s puzzle is different from the
original and different from Rabern and Rabern’s in at least one important respect: it cannot be solved in less than three
questions. In this paper we solve Uzquiano’s puzzle in three questions and show why there is no solution in two. Finally,
to cement a tradition, we introduce a puzzle of our own. 相似文献
10.
Research indicates that parents and other family members often grieve their child or relative’s mental illness. This grief
appears resultant from a profound sense of loss, which has been described as complicated and nonfinite (e.g., Atkinson in
Am J Psychiatry 151(8):1137–1139, 1994; Davis and Schultz in Soc Sci Med 46(3):369–379, 1998; Jones in Br J Soc Work 34:961–979, 2004; MacGregor in Soc Work 39(2):160–166, 1994; Osborne and Coyle in Couns Psychol Q 15(4):307–323, 2002; Ozgul in Aust N Z J Fam Ther 25(4):183–187, 2004; Tuck et al. in Arch Psychiatric Nurs 11(3):118–125, 1997). This paper reviews existent research in this emerging field, with a focus on parents’ grief experience in relation to their
adult child’s mental disorder. Studies that explore parents’ and family members’ grief, using both qualitative and quantitative
methodologies, are considered. Research evidence for the association between parents’ and family members’ grief and other
outcomes are discussed. Findings concerning the prediction of grief in parents and family members who have a child or relative
with a mental disorder will be reviewed. Finally, this paper considers methodological and theoretical issues associated with
existent research and presents options for further study. 相似文献
11.
Bas C. van Fraassen 《Journal of Philosophical Logic》2011,40(1):15-32
Thomason (1979/2010)’s argument against competence psychologism in semantics envisages a representation of a subject’s competence as follows:
he understands his own language in the sense that he can identify the semantic content of each of its sentences, which requires
that the relation between expression and content be recursive. Then if the scientist constructs a theory that is meant to
represent the body of the subject’s beliefs, construed as assent to the content of the pertinent sentences, and that theory
satisfies certain ‘natural assumptions’, then it implies that the subject is inconsistent if the beliefs include arithmetic.
I challenge the result by insisting that the motivation for Thomason’s principle (ii), via Moore’s Paradox, leads to a more
complex representation, in which stating the facts and expressing one’s beliefs are treated differently. Certain logical connections
among expressions of assent, and between expression and statement, are a matter of consequence on pain of pragmatic incoherence, not consequence on pain of classical logical inconsistency. But while this salvages the possibility that a modification of the above sort of representation could be adequate, Thomason’s
devastating conclusion returns if the scientist identifies himself as the subject of that representation, even when paying
heed to the requirement of pragmatic coherence of the sort highlighted by Moore’s Paradox. 相似文献
12.
The Role of Postformal Cognitive Development in Death Acceptance 总被引:1,自引:1,他引:0
Jennifer Gavin Jennings M. Paz Galupo Kelly B. Cartwright 《Journal of Adult Development》2009,16(3):166-172
This research is the first to test the relation between postformal complex thought (PFT) and death acceptance. College students
(N = 225) completed the PFT questionnaire (Cartwright et al., J Adult Dev, 2009), the Need for Cognition scale (Cacioppo et al., J Personality Assess 48:3, 1984), and Klug’s Death Acceptance Scale, comprised of death integration and confrontation scales (Klug and Sinha, Omega 18:229–235,
1987). A series of hierarchical regression analyses showed PFT made a significant contribution to death acceptance over the contributions
of other cognitive and demographic variables, as predicted. Further, PFT made a significant contribution to death integration
but not to death confrontation. These results are consistent with contemporary theories of adult cognitive development and
PFT. 相似文献
13.
Craig Anthony Rubano 《Pastoral Psychology》2011,60(3):467-475
This article uses Kenneth R. Mitchell and Herbert Anderson’s (1983) six modalities of grieving as presented in Donald Capps’ (1993) The Poet’s Gift to bring a pastoral theological perspective to bear on Li-Young Lee’s Behind My Eyes (2008), a collection of thirty-nine poems. In specifically focusing on Lee’s poem “To Hold,” it makes the case for a seventh
grieving modality, that of preemptive loss. Employing Mitchell and Anderson’s distinction between faithful and unfaithful grieving, it argues that preemptive loss is an unfaithful form or expression of grieving, and notes the irony and sadness in this regard, as this unfaithful response
to grief is informed by what is widely considered to be a faithful Judeo–Christian perspective, rooted in the inescapable
sinfulness of humanity. 相似文献
14.
Corinne Jola Shantel Ehrenberg Dee Reynolds 《Phenomenology and the Cognitive Sciences》2012,11(1):17-37
This paper discusses possible correspondences between neuroscientific findings and phenomenologically informed methodologies
in the investigation of kinesthetic empathy in watching dance. Interest in phenomenology has recently increased in cognitive
science (Gallagher and Zahavi 2008) and dance scholars have recently contributed important new insights into the use of phenomenology in dance studies (e.g.
Legrand and Ravn (Phenomenology and the Cognitive Sciences 8(3):389–408, 2009); Parviainen (Dance Research Journal 34(1):11–26, 2002); Rothfield (Topoi 24:43–53, 2005)). In vision research, coherent neural mechanisms for perceptual phenomena were uncovered, thus supporting correlation of
phenomenology and neurophysiology Spillmann (Vision Research 49(12):1507–1521, 2009). Correspondingly, correlating subjects’ neurophysiological data with qualitative responses has been proposed as a means
to research the human brain in the study of consciousness (Gallagher and Zahavi 2008), with similar issues in clinical psychology Mishara (Current Opinion in Psychiatry 20(6):559–569, 2007) and biology Kosslyn et al. (American Psychologist 57:341–351, 2002). Yet the relationship between neuroscience and qualitative research informed by phenomenology remains problematic. How qualitative
research normally handles subjective experiences is difficult to reconcile with standard statistical analysis of objective
data. Recent technological developments in cognitive neuroscience have inspired a number of researchers to use more naturalistic
stimuli, outside the laboratory environment, such as dance, thereby perhaps helping to open up the cognitive sciences to more
phenomenologically informed approaches. A question central to our research, addressed here, is how the phenomenal experiences
of a dance audience member, as accessed by qualitative research methods, can be related to underlying neurophysiological events.
We outline below some methodological challenges encountered in relating audiences’ first-person accounts of watching live
dance performance to neurophysiological evidence of their experiences. 相似文献
15.
Cheng-Chih Tsai 《Erkenntnis》2012,76(1):101-114
A Leibnizian semantics proposed by Becker in 1952 for the modal operators has recently been reviewed in Copeland’s paper The Genesis of Possible World Semantics (Copeland in J Philos Logic 31:99–137, 2002), with a remark that “neither the binary relation nor the idea of proving completeness was present in Becker’s work”. In
light of Frege’s celebrated Sense-Determines-Reference principle, we find, however, that it is Becker’s semantics, rather
than Kripke’s semantics, that has captured the true spirit of Frege’s semantic program. Furthermore, for Kripke’s possible
world semantics to fit in Frege’s framework of senses, worlds and referents, it will have to be thoroughly reformulated. By introducing the notion of a hi-world into the picture, we manage to keep
the key ingredients of Becker’s semantics intact, while at the same time solve a fatal problem that used to shadow Becker’s
original semantics—it had not been able to make sense of inhomogeneous modality. The resulting generalized Beckerian semantics
provides, in effect, a Beckerian analysis of the Kripkean possible worlds. It reveals the subtle hierarchical internal structure
of a Kripkean world that has not been discovered before. 相似文献
16.
Reliability Beyond Theory and Into Practice 总被引:1,自引:0,他引:1
Klaas Sijtsma 《Psychometrika》2009,74(1):169-173
The critical reactions of Bentler (2009, doi:), Green and Yang (2009a, doi:; 2009b, doi:), and Revelle and Zinbarg (2009, doi:) to Sijtsma’s (2009, doi:) paper on Cronbach’s alpha are addressed. The dissemination of psychometric knowledge among substantive researchers is discussed. 相似文献
17.
Mark A. Bedau 《Synthese》2012,185(1):73-88
This paper describes and defends the view that minimal chemical life essentially involves the chemical integration of three
chemical functionalities: containment, metabolism, and program (Rasmussen et al. in Protocells: bridging nonliving and living
matter, 2009a). This view is illustrated and explained with the help of CMP and Rasmussen diagrams (Rasmussen et al. In: Rasmussen et al.
(eds.) in Protocells: bridging nonliving and living matter, 71–100, 2009b), both of which represent the key chemical functional dependencies among containment, metabolism, and program. The CMP model
of minimal chemical life gains some support from the broad view of life as open-ended evolution, which I have defended elsewhere
(Bedau in The philosophy of artificial life, 1996; Bedau in Artificial Life, 4:125–140, 1998). Further support comes from the natural way the CMP model resolves the puzzle about whether life is a matter of degree. 相似文献
18.
Reinwein J 《Journal of psycholinguistic research》2012,41(1):1-32
The modality effect is a central issue in multimedia learning [see Mayer (Cambridge University Press, 2005a), for a review]. Sweller’s Cognitive Load Theory (CLT), for example, presumes that an illustrated text is better understood
when presented visually rather than orally. The predictive power of CLT lies in how it links in to Baddeley’s (1986) model of working memory and Penney’s (Mem Cognit 17:398–442, 1989) Separate-Streams Hypothesis. Ginns’s (Learn Instr 4:313–331, 2005) recent meta-analysis also supports the modality effect (d = 0.72, based on 43 independent effects). This article replicates the meta-analysis of the modality effect based on 86 independent
effects (with within-study subgroups as the unit of analysis and with mean of the outcomes as the dependent measure), with results showing a reduction of the overall effect size by almost half (d = 0.38), and even more when Duval and Tweedie’s Trim and Fill method is used to correct publication bias (d = 0.20). This article also widens the scope of the analysis of moderator variables (e.g. Pace of presentation, Type of visualization,
Research group) as well as their potentially confounded effects. Finally, it is argued that, for theoretical reasons, the
so-called modality effect cannot be based on Penney’s or Baddeley’s theories and must be explained in a different way. 相似文献
19.
Jonathan Tallant 《Philosophia》2010,38(2):271-280
It is, I think, possible to generate a variation of McTaggart’s (Mind 17:457–474, 1908) paradox that infects all extant versions of presentism. This is not to say that presentism is doomed to failure. There may
be ways to modify presentism and I can’t anticipate all such modifications, here. For the purposes of the paper I’ll understand
‘presentism’ to be the view that for all x, x is present (cf. Crisp (2004: 18)). It seems only right that, at a conference devoted to McTaggart’s work on time, we continue to pursue new ways in which
his now infamous arguments remain relevant to us today. 相似文献
20.
Anna Piela 《Contemporary Islam》2011,5(3):249-265
In this article, I address piety as a concept shaping Muslim women’s online discussions about gender roles, marriage and professional
careers. I also investigate cross-cultural religious encounters in these women-only groups as I am interested in the potential
of such online environments to facilitate women’s religious reflection and intellectual engagement. Finally, I explore motivations
and religious interpretations of three categories of participants in these discussions: egalitarians, for whom gender equality
is a necessary component of piety (Barlas 2006); traditionalists, identified by other authors as Islamists (Karam 1998) or social conservatives (Gül and Gül 48:1–26, 2000; Mahmood 2005) and finally, holists, a group that cannot be mapped out on the political landscape by using the progressive–conservative
binary (Badran, Agenda 50:41–57, 2001) and which exists and acts outside of it, neither subverting nor enacting norms of any dominant system, be it secular–liberal
or patriarchal. Following Mahmood’s argument that formulating an analysis based exclusively on such a binary is simplistic
(Mahmood 2005), I argue that actions of holists can be only addressed by formulating a set of questions different to those used to analyse
self-defined egalitarians or traditionalists. 相似文献