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Carmen Knudson-Martin PhD 《Contemporary Family Therapy》1992,14(3):241-258
This study uses an interpretive interview method to examine the micro-processes of generational continuity and change among a group of social activists. Boszormenyi-Nagy's theory of responsibility between generations, alternative models outside the family, and choice are used to explain the instances of change. Implications for research and practice are addressed. 相似文献
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Nancy L. Segal PhD 《Suicide & life-threatening behavior》2009,39(6):569-575
Genetically informative samples can address hereditary and experiential influences on suicide‐related behaviors. The frequency of suicide‐related behaviors was compared in twins from two survivor groups: (1) those whose co‐twins' deaths were suicides (monozygotic [MZ]: n = 47; dizygotic [DZ]: n = 31), and (2) those whose co‐twins' deaths were nonsuicides (MZ: n = 347; DZ: n = 170). The frequency of suicide attempts among suicide survivors was significantly higher in MZ than DZ twins, while the frequency of suicide attempts among nonsuicide twin survivors did not differ between MZ and DZ twins. Twin concordance for suicide attempts more likely reflects a genetic predisposition than a behavioral reaction to the loss. 相似文献
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Benjamin Aldous 《International review of missions》2021,110(1):41-54
Serious academic reflection and scholarship on the Fresh Expressions of Church (FXoC) movement in the United Kingdom is developing significantly, but there exists almost no such work in South Africa. What has been produced deals with scholars reflecting on their experiences of Fresh Expressions in the United Kingdom (Ian Nell and Rudolph Grobler, “An Exploration of Fresh Expressions as Missional Church: Some Practical-Theological Perspectives,” NGTT DEEL 55:3–4 (2017), 747–68). This is an unfortunate situation. While there has been a generous response by many churches, there has been little interest, by and large, from the Anglican Church of Southern Africa (ACSA). FXoC is, then, an under-researched entity in South Africa. This article, part of a larger study, seeks to ask questions about how liturgy might develop from below in a new ecclesial community of marginalized people. 相似文献
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The disambiguation of a syntactically ambiguous sentence in favor of a less preferred parse can lead to slower reading at the disambiguation point. This phenomenon, referred to as a garden-path effect, has motivated models in which readers initially maintain only a subset of the possible parses of the sentence, and subsequently require time-consuming reanalysis to reconstruct a discarded parse. A more recent proposal argues that the garden-path effect can be reduced to surprisal arising in a fully parallel parser: words consistent with the initially dispreferred but ultimately correct parse are simply less predictable than those consistent with the incorrect parse. Since predictability has pervasive effects in reading far beyond garden-path sentences, this account, which dispenses with reanalysis mechanisms, is more parsimonious. Crucially, it predicts a linear effect of surprisal: the garden-path effect is expected to be proportional to the difference in word surprisal between the ultimately correct and ultimately incorrect interpretations. To test this prediction, we used recurrent neural network language models to estimate word-by-word surprisal for three temporarily ambiguous constructions. We then estimated the slowdown attributed to each bit of surprisal from human self-paced reading times, and used that quantity to predict syntactic disambiguation difficulty. Surprisal successfully predicted the existence of garden-path effects, but drastically underpredicted their magnitude, and failed to predict their relative severity across constructions. We conclude that a full explanation of syntactic disambiguation difficulty may require recovery mechanisms beyond predictability. 相似文献
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Benjamin De Mesel 《European Journal of Philosophy》2021,29(1):199-214
Internalism about moral responsibility is the view that moral responsibility is determined primarily by an agent's mental states; externalism is the view that moral responsibility is determined primarily by an agent's overt behaviour and by circumstances external to the agent. In a series of papers, Michelle Ciurria has argued that most if not all current accounts of moral responsibility, including Strawsonian ones, are internalist. Ciurria defends externalism against these accounts, and she argues that, in contrast to his contemporary followers, P.F. Strawson himself was an externalist. I believe that Ciurria's reading of Strawson is problematic. The aim of this paper is to elucidate Strawson's position with regard to the internalism‐externalism issue against the background of Ciurria's reading of him. I conclude that Strawson was neither an internalist nor an externalist about moral responsibility. I draw extensively upon the whole body of Strawson's work, much of which is sadly neglected in discussions of ‘Freedom and Resentment’, although it illuminates many of the issues discussed there. 相似文献