后现代心理学与现代心理学的对话

当现代心理学正身处众多困境时,后现代心理学者们从新的视角和观点对其展开了攻势,因此在这近十多年里,西方心理学界充满了激烈辩论的声音。文章总结了西方心理学界围绕着后现代心理学这个话题展开的各种对话,包括心理学的认识论、研究性质、研究方法以及后现代心理学的价值等各个方面的讨论。作者在梳理这些对话的同时,对二者的观点进行了论述,其目的是为了更加深入地了解后现代心理学和现代心理学的理论建构,从而推进心理学科的深入研究。     

Refining the Prediction of Effort: Brehm's Distinction between Potential Motivation and Motivation Intensity

It is self‐evident that resource allocation is better understood when a distinction is made between what people are willing to do to achieve a purpose and what they will do to achieve the purpose. Yet, motivation theorists have largely ignored this distinction in attempting to understand effort aspects of motivated behavior. An exception is Brehm, who has distinguished potential motivation from motivation intensity. Potential motivation refers to the upper limit of what people would be willing to do to satisfy a motive. It is proposed to vary with factors traditionally thought to determine motive strength (importance). Motivation intensity refers to effort and is proposed to vary proximally with the difficulty of instrumental behavior, first rising and then falling precipitously. In this article, I discuss Brehm's distinction and elaborate on its significance.     

科学与历史之间的现代与后现代图景

在当今的现代与后现代之争中 ,焦点已不再如后现代运动于本世纪六、七十年代首先在诸如建筑学、电影、舞蹈和音乐等领域崭露头角时那样 ,仅仅是美学趣味和艺术风格问题。这种争论关涉到道德思考和哲学思辨 ,但又不局限于此。如今 ,战场已转移到现代文化最后的 ,也是最具代表性的堡垒 ,即科学。自从在广岛和长崎投放原子弹起 ,科学的运用就成为一般公众和科学家自身道德审查的对象。而从 5 0年代后期以来 ,对于科学的批评 ,已从对其使用或滥用的批评 ,拓展到对于其基本原则的批评 ,这种批评在美国由Ｔ .库恩、Ｈ .普特南和Ｒ .罗蒂所代表 ,在…     

民初政治权威的危机与孙中山"党治"思想的形成

以辛亥革命的爆发和中华民国的成立为标志 ,中国开始了政治权威从传统向现代的转变。民国初年 ,虽然建立了中央政权 ,但没有真正建立起中央政治权威。相反 ,由于权威合法性延续的中断导致政治权威的断裂与危机 ,社会走向严重的失序状态 ,各种不同的政治力量试图用不同的方式重建政治权威 ,其中 ,以袁世凯为代表的“强人政治”和以宋教仁为代表的民主政治两种途径较为典型。在袁、宋所主张的方式均遭失败的情况下 ,孙中山提出了“以党治国”的第三种权威模式。作为一种替代性和过渡性模式 ,孙中山探索的“党治”模式回应了社会政治心理需求 ,为解决迷失已久的社会政治权威提供了一种现实的选择     

Linda Nicholson's The Play of Reason: From the Modern to the Postmodern

Nicholson's political philosophy is distinctively grounded in history. The Play of Reason: From the Modern to the Postmodern argues that such “grounding” phys as much of the foundational role demanded of philosophy as can coherently be played by anything—and that such a foundation is, pragmatically, enough. I focus on two moves: (1) thinking historically as a model for thinking cross‐culturally, and (2) historicizing “all the way down,” as a way of exorcising the demand for the ahistorical grounding of epistemology.     

The New Age in Cultural Context: The Premodern,the Modern and the Postmodern

This issue attends to a relatively ill‐explored, albeit culturally well‐established, topic. Serving to introduce the contributions, an initial task is to characterize the New Age. It is suggested that there is a dominant lingua franca, to do with ‘self religiosity’. Another task is to locate the New Age with reference to the premodern, the modern and the postmodern ‘conditions’. Arguing that the New Age has two main wings, and that it can also be used in consumeristic fashion, it is possible to tease out the various ways in which the three conditions have contributed to its development. Finally, attention is paid to the question of whether the New Age is of any real significance.     

The Distinction between Knowledge-That and Knowledge-How

I first argue why Stanley and Williamson fail to eliminate the distinction between knowledge-that and knowledge-how. Then I argue that knowledge-how consists in a special kind of ways of thinking of ways of engaging in actions. So the distinction between knowledge-that and knowledge-how is twofold: the objects of knowledge-that and knowledge-how are different; the ways in which we entertain the object of knowledge are also distinct when we have knowledge-that and knowledge-how. At the end, I consider two recent intellectualist efforts on knowledge-how and show why they fail.     

The Distinction between Sage and Exilarch in Sassanian Babylonia: The Case of (Rav) Huna bar Natan

Jewish History - (Rav) Huna bar Natan is one of the Talmudic sages that has been the subject of significant research in the modern historical study of the Babylonian Talmud. It has been commonly...     

The Aquarian Confusion: Conflicting Theologies of the New Age

A number of problems are involved in studying the New Age movement, ranging from the enormous task of dealing with even a fraction of the phenomena associated with it, to the fact that prominent ‘New Age’ figures wish to dissociate themselves from this label. There is also the growing recognition that the New Age is fraught with contradictory ideas, and this makes the claim of a universally consistent ‘New Age worldview’ difficult to maintain. The paper seeks to explore such contradictions, with particular reference to theological claims. It is contended that the New Age embraces two antithetical dynamics, termed ‘patriarchal’ and ‘ecological’. The paper concludes with a discussion of problems involved in a definitive characterisation of New Age beliefs.     

Assessing the Relationship between Three Christian Theologies of Creation and Environmental Concern

This paper reports the development of an instrument to measure three different orientations of a theology of nature. A theoretical model is proposed, and then applied to a sample of churchgoers in the form of a Theology of Nature Scale. The empirical data support the existence of deism, theism and pantheism orientations as proposed by the model. The relationships between these three theological orientations and other measures of religiosity are considered. Finally, the effects of these orientations on levels of environmental concern are assessed.     

后现代科学与后现代医学述评

美国后现代中心主任格里芬等人提出“后现代科学”与“后现代医学”的理论,认为还原论的科学传统是造成当代世界诸多问题的祸魁,因而在后现代科学中重新强调人类以及自然的经验和意识,建构整体有机的生态科学观,并进而提出“心身相关”的后现代医学     

Two Theologies of Death: Anthropological Gleanings

Theologies of death by Karl Rahner and Eberhard Jungel are closely analyzed to test the hypothesis that the coherence of Christian theological anthropology depends on holding in dialectical balance the implications of three distinct ways in which God relates to humankind (as creator, as redeemer and as eschatological consummator) held in dialectical equipoise. Connections are shown between Rahner's focus on creation/consummation (subordinating the redemption-relation) and his unintended undercutting of sola gratia ; and between Jungel's focus on creation/redemption (subordinating consummation) and his evacuating the ontological status of the creature. Four positive morals are drawn for doing anthropology.     

The Distinction between Reason and Intuitive Knowledge in Spinoza's Ethics

While both intuitive knowledge (scientia intuitiva) and reason (ratio) are adequate ways of knowing for Spinoza, they are not equal. Intuitive knowledge, which Spinoza describes as the ‘greatest virtue of mind’, is superior to reason. The nature of this superiority has been the subject of some controversy due to Spinoza's notoriously parsimonious treatment of the distinction between reason and intuitive knowledge in the Ethics. In this paper, I argue that intuitive knowledge differs from reason not only in terms of its method of cognition—but also in terms of its content. More specifically, I maintain that there is something that is known by intuition, namely the unique essences of things, that is not known by reason. My argument is supported by an examination of Spinoza's account of essences in the Ethics, which reveals that he is committed to both unique and shared essences. Based on this dual commitment, I argue that whereas for Spinoza both reason and intuition can be said to reach adequate knowledge of the shared essence of a thing, the unique essence of a singular thing, which is nothing but its actual essence, can only be known through intuitive knowledge.     

Technology and the Polytheistic Mind: From Global to Planetary Theologies

Abstract: Assuming that human beings are, among other things, techno‐sapiens, natural‐cultural; and that technology‐nature‐culture are a part of the same emergent process of life (e.g., Martin Heidegger, Donna Haraway, Phil Hefner), this paper argues for a move from global to planetary technologies. According to Gayatri Spivak, the process of globalization is the imposition of sameness over the face of the globe. In contrast, she argues, what we need is a planetary vision of the world: one that pays attention to multi‐perspectivalism and difference; and connects peoples, places, and things through those differences rather than in spite of them. In this article I argue that theological technologies of monotheism have tended to support globalization. As such, I explore the possibilities for polytheistic (or at least) polydox theological technologies of planetary becoming.     

Paradox and Paul: Catholic and Protestant Theologies of Grace

John Barclay offers a capacious and helpful framework for reflection on large swathes of the history of the theology of grace with his notion of the six ways of ‘perfecting the gift’. In this article, I extend his analysis to a consideration of certain typical differences between Catholic and Protestant conceptions of grace. Where Protestant theology tends toward a juxtaposition of grace with sin, Catholic theology often considers grace in relation to nature, and each side, I suggest, has its own characteristic proclivity towards paradox.