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181.
abstract In Political Liberalism and later work John Rawls has recast his theory of justice as fairness in political terms. In order to illustrate the advantages of a liberal political approach to justice over liberal non‐political ones, Rawls discusses what kind of education might be required for future citizens of pluralistic and democratic societies. He advocates a rather minimal conception of civic education that he claims to derive from political liberalism. One group of authors has sided with Rawls’ political perspective and educational proposal, holding that a political approach and educational requirements that are not too demanding would have the advantage of being acceptable to a wide range of citizens with different religious, moral and philosophical perspectives. A second group of authors have criticized Rawls’ educational recommendations, holding that the production of a just society composed of reasonable citizens requires a more demanding civic education and, hence, that the political approach is not viable. The present paper argues that both groups are only partially right, and that there is a third way to understand civic education in Rawlsian terms, a way that is political but not minimal.  相似文献   
182.
A meta-analysis of published studies with adult human participants was conducted to evaluate whether physical fitness attenuates cardiovascular reactivity and improves recovery from acute psychological stressors. Thirty-three studies met selection criteria; 18 were included in recovery analyses. Effect sizes and moderator influences were calculated by using meta-analysis software. A fixed effects model was fit initially; however, between-studies heterogeneity could not be explained even after inclusion of moderators. Therefore, to account for residual heterogeneity, a random effects model was estimated. Under this model, fit individuals showed significantly attenuated heart rate and systolic blood pressure reactivity and a trend toward attenuated diastolic blood pressure reactivity. Fit individuals also showed faster heart rate recovery, but there were no significant differences in systolic blood pressure or diastolic blood pressure recovery. No significant moderators emerged. Results have important implications for elucidating mechanisms underlying effects of fitness on cardiovascular disease and suggest that fitness may be an important confound in studies of stress reactivity.  相似文献   
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Adults are better at recognizing familiar faces from the internal facial features (eyes, nose, mouth) than from the external facial features (hair, face outline). However, previous research suggests that this “internal advantage” does not appear until relatively late in childhood, and some studies suggest that children rely on external features to recognize all faces, whether familiar or not. We use a matching task to examine face processing in 7-8- and 10-11-year-old children. We use a design in which all face stimuli can be used as familiar items (for participants who are classmates) and unfamiliar items (for participants from a different school). Using this design, we find an internal feature advantage for matching familiar faces, for both groups of children. The same children were then shown the external and internal features of their classmates and were asked to name or otherwise identify them. Again, both age groups identified more of their classmates correctly from the internal than the external features. This is the first time an internal advantage has been reported in this age group. Results suggest that children as young as 7 process faces in the same way as do adults, and that once procedural difficulties are overcome, the standard effects of familiarity are observed.  相似文献   
185.
Book reviews     
  相似文献   
186.
Book reviews     
TOATES, F. Animal Behaviour: A Systems Approach. Chichester: John Wiley and Sons. 1980. Pp. 299. Hardback £17. Paper back £6.40 ISBN 0 471 27724.

DICKINSON, A. Contemporary Animal Learning Theory. Cambridge: University Press. 1980. Pp. 177. Hardback £12.50. Paperback £3.95. ISBN 0 521 23469 7.  相似文献   
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Despite this virtue's history as an instrument of women's oppression, modesty, at its most basic, means voluntary restraint of one's power, undertaken for the sake of others. It is a mechanism that modifies unequal power relationships and encourages greater compassion and fairness. I use a Christian perspective with influences from Jewish and Muslim sources to examine modesty. The modest person, I argue, must be in relationship with others, must be honestly aware of her impacts on others, must be sensitive to those impacts, compassionate toward others, and willing to hold back for others' sakes. Moreover, modesty is not only a virtue that pertains to sexuality and clothing, but it also can promote virtuous environmental behavior, particularly as it leads to awareness of, and sensitivity to, the effects of everyday behaviors on vulnerable others.  相似文献   
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