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1.
Conley SN 《Science and engineering ethics》2011,17(4):715-721
This commentary builds on Haico te Kulve and Arie Rip’s (2011) notion of “engagement agents,” individuals that must be able to move between multiple dimensions, or “levels” of research,
innovation, and policy processes. The commentary compares and contrasts the role of the engagement agent within the Constructive
Technology Assessment and integration approaches, and suggests that on-site integration research represents one way to transform
both social and natural scientists into competent and informed “engagement agents,” a new generation of researchers that possess
the knowledge and capacities to forge “novel linkages” between the oftentimes disparate terrains of science, politics, and
policy. 相似文献
2.
Heidi E. Grasswick 《Synthese》2010,177(3):387-409
Feminist philosophers of science have been prominent amongst social epistemologists who draw attention to communal aspects
of knowing. As part of this work, I focus on the need to examine the relations between scientific communities and lay communities,
particularly marginalized communities, for understanding the epistemic merit of scientific practices. I draw on Naomi Scheman’s
argument (2001) that science earns epistemic merit by rationally grounding trust across social locations. Following this view, more turns out to be relevant to epistemic assessment than simply following
the standards of “normal science”. On such an account, philosophers of science need to attend to the relations between scientific
communities and various lay communities, especially marginalized communities, to understand how scientific practices can rationally
ground trust and thus earn their status as “good ways of knowing”. Trust turns out to involve a wide set of expectations on
behalf of lay communities. In this paper I focus on expectations of knowledge sharing, using examples of “knowledge-sharing
whistleblowers” to illustrate how failures in knowledge sharing with lay communities can erode epistemic trust in scientific
communities, particularly in the case of marginalized communities. 相似文献
3.
4.
We look into the transformation of meanings in psychotherapy and suggest a clinical application for Wittgenstein’s intuitions
concerning the role of linguistic practices in generating significance. In post-modern theory, therapy does not necessarily
change reality as much as it does our way of experiencing it by intervening in the linguistic-representational rules responsible
for constructing the text which expresses the problem. Since “states of mind assume the truths and forms of the language devices
that we use to represent them” (Foucault, 1963, p. 57), therapy may be intended as a narrative path toward a new naming of one’s reified experiences. The clinical problem
we consider here, the pervasive feeling of inadequacy due to one’s excessive height (dysmorphophobia), is an excellent example
of “language game” by which a “perspicuous representation” (the “therapy” proposed by Wittgenstein in the 1953) may bring out alternatives to linguistically-built “traps”, putting the blocked semiotic mechanism back into motion. 相似文献
5.
Hypothesis-testing performance on Wason’s (Quarterly Journal of Experimental Psychology 12:129–140, 1960) 2–4–6 task is typically poor, with only around 20% of participants announcing the to-be-discovered “ascending numbers” rule
on their first attempt. Enhanced solution rates can, however, readily be observed with dual-goal (DG) task variants requiring
the discovery of two complementary rules, one labeled “DAX” (the standard “ascending numbers” rule) and the other labeled
“MED” (“any other number triples”). Two DG experiments are reported in which we manipulated the usefulness of a presented MED exemplar, where usefulness denotes cues that can establish a helpful “contrast class” that can stand in opposition to the presented 2–4–6 DAX exemplar.
The usefulness of MED exemplars had a striking facilitatory effect on DAX rule discovery, which supports the importance of
contrast-class information in hypothesis testing. A third experiment ruled out the possibility that the useful MED triple
seeded the correct rule from the outset and obviated any need for hypothesis testing. We propose that an extension of Oaksford
and Chater’s (European Journal of Cognitive Psychology 6:149–169, 1994) iterative counterfactual model can neatly capture the mechanisms by which DG facilitation arises. 相似文献
6.
Michael Devitt 《Erkenntnis》2010,73(2):251-264
In “Intuitions in Linguistics” (2006a) and Ignorance of Language (2006b) I took it to be Chomskian orthodoxy that a speaker’s metalinguistic intuitions are provided by her linguistic competence.
I argued against this view in favor of the alternative that the intuitions are empirical theory-laden central-processor responses
to linguistic phenomena. The concern about these linguistic intuitions arises from their apparent role as evidence for a grammar.
Mark Textor, “Devitt on the Epistemic Authority of Linguistic Intuitions” (2009), argues that I have picked the wrong intuitions: I should have picked non-judgmental linguistic “seemings”. These reside
between metalinguistic judgments and linguistic performances and have an epistemic authority that the orthodox view may well
be able to explain. Textor seems to think that the metalinguistic intuitions are not evidence at all. I argue that he is wrong
about that. More importantly, I argue that there are no “in-between” linguistic seemings with epistemic authority. 相似文献
7.
Lisa Weems 《Studies in Philosophy and Education》2010,29(6):557-568
In this article, I discuss how the space of the classroom is a contested object that is constituted by historical, cultural,
political, social, psychological, and discursive practices (Lefebvre in The production of space, Blackwell, Oxford, UK, 1991). I then employ Deleuze and Guattari’s notion of “assemblage” to characterize the ways in which educational spaces cohere
“content and affect” quoted in Puar (Terrorist assemblages: Homonationalism in queer times, Duke University Press, Durham,
2007, 193) into discursive figures of the heteronormative and racialized national “family.” Finally, I argue that in order to
advance contemporary theorizing on safe space we might consider shifting the metaphor of the classroom (and/or schooling)
as a situation of home (in loco parentis) to that of a metaphor of camp. As a discursive practice, “camp” is like “home” in
that it has multiple associations of past histories. However, the advantage of the metaphor of classroom as camp allows for
a more capacious range of past histories of association, from recreation to temporary inhabitation to forced relocation, thus
foregrounding the innate political implications of theorizing space. Moreover, the metaphor of camp implies transience (whether
real or imaginary) while keeping in mind the partial and situated nature of particular places and spaces. Foregrounding the
transient component/feature of safe space allows us to make visible and explore the possibilities and limitations of conceptualizing
relations of power as circuitous, contested and performative through competing claims to particular places as objects of safety. 相似文献
8.
Dmitry Kurakin 《Integrative psychological & behavioral science》2010,44(3):227-234
Meaningful life is emotionally marked off. That’s the general point that Johansen (IPBS: Integrative Psychological & Behavioral
Science 44, 2010) makes which is of great importance. Fictional abstractions use to make the point even more salient. As an example I’ve examined
Borges’ famous fiction story. Along with the examples of Johansen it provides an informative case of exploring symbolic mechanisms
which bind meaning with emotions. This particular mode of analysis draws forth poetry and literature in general to be treated
as a “meaningful life laboratory”. Ways of explanation of emotional effect the art exercises on people, which had been disclosed
within this laboratory, however, constitute a significant distinction in terms that I have designated as “referential” and
“substantive”. The former appeals to something that has already been charged with emotional power, whereas the latter comes
to effect by means of special symbolic mechanisms creating the emotional experience within the situation. Johansen, who tends
to explain emotions exerted by the art without leaving the semiotic perspective, is drawn towards the “referential” type of
explanation. Based upon discussions in theory of metaphor and Robert Witkin’s sociological theory of arts it is demonstrated
an insufficient of “referential” explanation. To overcome a monopoly of “referential” explanation of emotional engagement,
in particular, in literature, means to break away from the way of reasoning, stating endless references to “something else”,
presupposing the existence of something already significant and therefore sharing its effects. 相似文献
9.
Carol L. Schnabl Schweitzer 《Pastoral Psychology》2010,59(6):829-842
This article examines some of the basic psychodynamic understandings of forgiveness including forgiveness as aesthetic, ahistorical,
tact, or the ability to for-give that Julia Kristeva (1995, 1989, 1987a, b) presents in her writings on depression and melancholia, analytic process and technique, and love and faith. These are supplemented
by more recent examinations of forgiveness in the therapeutic community (Worthington 1998; Watts and Gulliford 2004; McCullough et al. 2000) as they relate to Christian belief, Christian practice and pastoral care. I argue that it is in the context of a caring
relationship where and when individuals experience “for-giving” that they develop the ability to accept forgiveness (especially
of the self) and thus become individuals who can extend forgiveness to others. Even those entering pastoral ministry who have
no desire or little ability to engage in pastoral counseling will be served well if their own abilities to be “for-giving”
are cultivated during their theological education. Thus, the application of “for-giving” extends far beyond the analytic process
or technique that Kristeva envisions to include pastoral identity formation and pastoral ministry. 相似文献
10.
Peter Mittelstaedt 《Journal for General Philosophy of Science》2010,41(1):45-53
In modern physics, the constant “c” plays a twofold role. On the one hand, “c” is the well known velocity of light in an empty
Minkowskian space–time, on the other hand “c” is a characteristic number of Special Relativity that governs the Lorentz transformation
and its consequences for the measurements of space–time intervals. We ask for the interrelations between these two, at first
sight different meanings of “c”. The conjecture that the value of “c” has any influence on the structure of space–time is
based on the operational interpretation of Special Relativity, which uses light rays for measurements of space–time intervals.
We do not follow this way of reasoning but replace it by a more realistic approach that allows to show that the structure
of the Minkowskian space–time can be reconstructed already on the basis of a restricted classical ontology (Mittelstaedt,
Philosophie der Physik und der Raum-Zeit, Mannheim: BI-Wissenschaftsverlag, 1988 and Mittelstaedt, Kaltblütig: Philosophie von einem rationalen Standpunkt, Stuttgart: S. Hirzel Verlag, pp. 221–240, 2003), and that without any reference to the propagation of light. However, the space–time obtained in this way contains still
an unknown constant. We show that this constant agrees numerically with “c” but that it must conceptually clearly be distinguished
from the velocity of light. Hence, we argue for a clear distinction between the two faces of “c” and for a dualism of space–time
and matter. 相似文献
11.
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
12.
Matthew C. Haug 《Philosophical Studies》2010,150(3):313-330
Several philosophers (e.g., Ehring (Nous (Detroit, Mich.) 30:461–480, 1996); Funkhouser (Nous (Detroit, Mich.) 40:548–569, 2006); Walter (Canadian Journal of Philosophy 37:217–244, 2007) have argued that there are metaphysical differences between the determinable-determinate relation and the realization relation
between mental and physical properties. Others have challenged this claim (e.g., Wilson (Philosophical Studies, 2009). In this paper, I argue that there are indeed such differences and propose a “mechanistic” account of realization that elucidates
why these differences hold. This account of realization incorporates two distinct roles that mechanisms play in the realization
of mental (and other special science) properties which are implicit, but undeveloped, in the literature—what I call “constitutive”
and “integrative” mechanisms. I then use these two notions of mechanism to clarify some debates about the relations between
realization, multiple realizability, and irreducibility. 相似文献
13.
Fred Dallmayr 《International Journal for Philosophy of Religion》2012,71(3):189-204
During the last few years two major volumes have been published, both greatly revised versions of earlier Gifford Lectures: Charles Taylor’s A Secular Age (2007) and Raimon Panikkar’s The Rhythm of Being (2010). The two volumes are similar in some respects and very dissimilar in others. Both thinkers complain about the glaring blemishes of the modern, especially the contemporary age; both deplore above all a certain deficit of religiosity. The two authors differ, however, both in the details of their diagnosis and in their proposed remedies. Taylor views the modern age—styled as “secular age”—as marked by a slide into secular agnosticism, into “exclusive humanism”, and above all into an “immanent frame” excluding theistic “transcendence”. Although sharing the concern about “loss of meaning”, Panikkar does not find its source in the abandonment of (mono)theistic transcendence; on the contrary, both radical transcendence and agnostic immanence are responsible for the deficit of genuine faith. For him, recovery of faith requires an acknowledgment of our being in the world, as part of the “rhythm of being” happening in a holistic or “cosmotheandric” mode. In classical Indian terminology, while Taylor’s emphasis on the transcendence-immanence tension reflects ultimately a dualistic perspective (dvaita), Panikkar’s holistic notion of the rhythm of being captures the core of Advaita Vendanta. 相似文献
14.
The study of arousal and attention could be of prominent importance for elucidating both fundamental and practical aspects
of the mind–brain puzzle. Defined as “general activation of mind” (Kahnemann in Attention and effort. Prentice-Hall, New Jersey,
1973), or “general operation of consciousness” (Thacher and John in Functional neuroscience: foundations of cognitive processing.
Erlbaum, Hillsdale, 1977), arousal can be considered as a starting point of fundamental research on consciousness. Similar role could be assigned
to attention, which can be defined by substituting the attributes “general” with “focused”. Concerning the practical applications,
the empirically established correlation between neuronal oscillations and arousal/attention levels is widely used in research
and clinics, including neurofeedback, brain–computer communication, etc. However, the neurophysical mechanism underlying this
correlation is still not clear enough. In this paper, after reviewing some present classical and quantum approaches, a transition
probability concept of arousal based on field–dipole quantum interactions and information entropy is elaborated. The obtained
analytical expressions and numerical values correspond to classical empirical results for arousal and attention, including
the characteristic frequency dependence and intervals. Simultaneously, the fundamental (substrate) role of EEG spectrum has
been enlightened, whereby the attention appears to be a bridge between arousal and the content of consciousness. Finally,
some clinical implications, including the brain-rate parameter as an indicator of arousal and attention levels, are provided. 相似文献
15.
Charles B. Cross 《Journal of Philosophical Logic》2008,37(2):101-120
In “Backward Causation and the Stalnaker–Lewis Approach to Counterfactuals,” Analysis 62:191–7, (2002), Michael Tooley argues that if a certain kind of backward causation is possible, then a Stalnaker–Lewis comparative world
similarity account of the truth conditions of counterfactuals cannot be sound. In “Tooley on Backward Causation,” Analysis 63:157–62, (2003), Paul Noordhof argues that Tooley’s example can be reconciled with a Stalnaker–Lewis account of counterfactuals if the comparative
world similarity relation on which the Stalnaker–Lewis account relies is allowed to be antecedent-relative. In this paper
I show that taking comparative world similarity to be antecedent-relative results in a formal semantics which is a comparative
world similarity semantics in name only. 相似文献
16.
Schlüssel A 《American journal of psychoanalysis》2005,65(4):381-403
The author attempts to apply the psychoanalytic concept of “prolonged adolescence” to two literary works, both of which are
embedded in England’s postwar social and political climate. The discussion of John Wain’s Hurry on Down ([1953] 1979) and John Osborne’s Look Back in Anger ([1956] 1989), by necessity, involves a look at those factors responsible for shaping the cultural “mood” in those days. However, the
author’s primary concern lies with how two particular (fictional) individuals, or antiheroes, deal with the frustration, which,
although generally felt among contemporary academia, in their cases seems to hide a much deeper layer of mental insecurity
and instability. In fact, we come to feel that the characters have not achieved a proper sense of identity (“self”) and are,
from the point of view of maturity, delayed and, hence, “unfitted” to cope adequately with the external world. Having long
achieved formal adulthood, they seem to have gotten “stuck” somewhere along the passage of growing up. Essential papers by
Sigmund Freud and his daughter Anna, as well as a very early paper on the topic by Siegfried Bernfeld, are, among others,
taken into account, as is the profound research done by Peter Blos on the subject in question. 相似文献
17.
Soo-Young Kwon 《Pastoral Psychology》2008,56(6):573-584
Criteria for well-being and spirituality are culturally bound. In this article, therefore, the notions of well-being and spirituality
were reconsidered from a Korean perspective. Two major conceptual approaches that pertain to “subjective well-being” research
in social psychology provide the methodological framework for this study. While “bottom-up” approaches focus on how external
events and situations influence happiness, “top-down” approaches center on diverse variables within an individual and his
or her culture. Noting the cultural differences between American and Korean self-construals (i.e., independence vs. interdependence),
the author argues that Koreans need to construct “top-down” approaches to both well-being and spirituality. Reviewing Robert
Emmon’s concept of “spiritual intelligence,” the author also suggests an integrative model for spirituality and well-being
in Korea. 相似文献
18.
Prophets provoke psychological unrest, especially when exposing accepted beliefs as profound deceptions. The biblical prophets
exemplify such confrontation as do certain atheists ardently opposed to the images of God created by those seers. The German
philosopher Friedrich Nietzsche dramatically illustrates this type of counterforce to the Judeo-Christian tradition. His prophet
Zarathustra is intended to be a model for the modern mind, one free of superstitions inflicted by antiquated religious dogma.
Nietzsche’s credo “God is dead” served as a declaration for the nineteenth century. In the twentieth century, it became a
theological diagnosis. As a “movement,” or “tenor,” the death of God or radical theology was spearheaded by Thomas Altizer,
a well-published young professor center-staged during the turbulent 1960s. His work foreshadows a new strain of atheism currently
represented by biologist Richard Dawkins (2006, The God delusion. New York: Houghton Mifflin), philosopher Daniel Dennett (2006, Breaking the spell. New York: Penquin), neuroscientist Sam Harris (2004, The end of faith. New York: W.W. Norton; 2008, Letter to a Christian nation. New York: Vintage), journalist Christopher Hitchens (2007, God is not great. New York: Twelve), and mathematician John Allen Paulos (Paulos 2008, Irreligion. New York: Hill & Wang). This twenty-first century crusade against belief in God is best understood as a psychodynamic ignited
by Altizer’s Christian atheism. The present dialogue reflects that dynamic while the prologue and epilogue reveal evidence
of Providence amidst claims of God’s demise in contemporary history. 相似文献
19.
María del Carmen Triana 《Journal of business and psychology》2011,26(1):71-86
The purpose of this study was to investigate how gender role incongruence in terms of women being primary wage earners and
males being secondary wage earners in their families could affect them at work. Using an experimental design and a sample
of 306 college students, I explored how females who are the primary wage earners in their families and males who are the secondary
wage earners are perceived and evaluated in a work setting. I proposed, and found, that female primary wage earners are seen
as the least overqualified and are given lower reward recommendations than equally qualified male peers (i.e., peers with
exactly the same credentials and job performance). Male secondary wage earners are seen as being the most overqualified and
are given higher reward recommendations than equally qualified female peers. Results demonstrate how the lack of fit model,
which has been shown to penalize women who succeed in traditionally masculine domains (Dipboye, Acad Manag Rev 10:16–127,
1985; Heilman, Res Organ Behav 5:269–298, 1983, J Soc Issues 57:657–674, 2001), can be applied to situations where gender-incongruent behavior exists in the form of women being primary wage earners in
their families. I refer to this phenomenon as “home-related spillover discrimination,” named after the spillover effects that
derive from societal expectations that are transferred into employment situations (Nieva and Gutek, Acad Manag Rev 5:267–276,
1980). The practical implication of this finding is that this may present a new form of sex discrimination against women that
has not yet been considered. This is the first study to show how violating stereotypical roles in terms of family wage earner
status can influence outcomes in work settings. 相似文献
20.
K. Samuel Lee 《Pastoral Psychology》2006,54(4):289-311
The author incorporates empirical methodology and cross-cultural psychology literature to propose a new paradigm for Korean American cultural identification. He explains cultural identification as a cultural process construct that has important bearing on how successfully or unsuccessfully minority persons may function in the U.S. The construct of bicultural orthogonal identification was applied toward the development of a bilingual 4-item Korean American Cultural Identification Scale (KACIA). A random sample of 80 from a larger national pool of 1,141 Korean Americans was used to develop the scale. Findings support the orthogonality of bicultural identifications and good validity and reliability for the KACIA. The author argues for complimentary dualism over conflicting dualism and the orientation of “both/and” over “either/or” as a strategy for doing pastoral practice and theology.Parts of this article appeared elsewhere in different versions and they are modified and used here with permission from the respective publishers (see Lee, 1994, 1995, 2004a). 相似文献