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131.
In “Max Black’s Objection to Mind–Body Identity,” Ned Block seeks to offer a definitive treatment of property dualism arguments that exploit modes of presentation. I will argue that Block’s central response to property dualism is confused. The property dualist can happily grant that mental modes of presentation have a hidden physical nature. What matters for the property dualist is not the hidden physical side of the property, but the apparent mental side. Once that ‘thin’ side is granted, the property dualist has won. I conclude that although Block is wrong to think that the property dualist must argue for so-called thin mental properties, Block, and the physicalist, are able to resist property dualism. But any attempt to bolster this resistance and do more than dogmatically assert the crucial identity runs a serious risk of undermining the physicalism it is meant to save.
Brendan O’SullivanEmail:
  相似文献   
132.
Three of Meehl’s major concerns are examined in this summary. They are the problem of null-hypothesis testing as a strategy, the central significance of heterogeneity in human behavior, and the over-dependence on rating scales with their inherent lack of precision.  相似文献   
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A hypothesis is presented regarding the genesis of paranoid delusion that attempts to take into account certain data. The data of interest are (a) the failure to find evidence of cognitive impairment in diagnosed paranoid patients, (b) the evidence of perceptual disorder as a primary and prior condition in the natural history of the clinical development of delusions and the empirical relationship of the perceptual disorder to presence of “thought disorder,” (c) the failure to find evidence supporting universal psychodynamic patterns of etiology, (d) appearance of “delusional” phenomena in normal subjects in situations of deviant sensory experience, and (e) the reports of articulate patients writing of their experiences.  相似文献   
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While there has been an increase in empirical research which explores the spirituality of children, few studies have explicitly named and described factors which may inhibit children’s expression of their spirituality. This paper, emanating from the author’s own research into children’s spirituality in Australian Catholic primary schools, presents and describes one such factor, which has been termed trivializing. An example of hermeneutic phenomenological writing—the text—in which trivializing was revealed is presented, followed by a reflection upon the text guided by van Manen’s lifeworld existentials (lived body, lived time, lived space, lived human relations). In the light of this reflection some initial implications for nurturing the spirituality of children within the primary religious education classroom are presented.  相似文献   
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Caregivers play a critical role in scaffolding infant stress reactivity and regulation, but the mechanisms by which this scaffolding occurs is unclear. Animal models strongly suggest that epigenetic processes, such as DNA methylation, are sensitive to caregiving behaviors and, in turn, offspring stress reactivity. We examined the direct effects of caregiving behaviors on DNA methylation in infants and infant stress reactivity. Infants and mothers (N = 128) were assessed during a free play when infants were 5 months old. Maternal responsiveness and appropriate touch were coded. and infant buccal epithelial cells were sampled to assess for DNA methylation of the glucocorticoid receptor gene, NR3c1 exon 1F. Infant cortisol reactivity was assessed in response to the still-face paradigm. Greater levels of maternal responsiveness and appropriate touch were related to less DNA methylation of specific regions in NR3c1 exon 1F, but only for females. There was no association with maternal responsiveness and appropriate touch or DNA methylation of NR3c1 exon 1F on prestress cortisol or cortisol reactivity. Our results are discussed in relation to programming models that implicate maternal care as an important factor in programing infant stress reactivity.  相似文献   
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Three studies were conducted to investigate the power of group norms of individualism and collectivism to guide self‐definition and group behavior for people with low and high levels of group identification. Study 1 demonstrates that in an individualist culture (North America), those who identify highly with their national identity are more individualist than low identifiers. In contrast, in a collectivist culture (Indonesia) high identifiers are less individualist than low identifiers. Study 2 manipulates group norms of individualism and collectivism, and shows a similar pattern on a self‐stereotyping measure: High identifiers are more likely to incorporate salient group norms prescribing individualism or collectivism into their self‐concept than low identifiers. Study 3 replicates this effect and shows that high identifiers conform more strongly to group norms, and self‐stereotype themselves in line with the salient norm than low identifiers when their group is threatened. Hence, the findings suggest that when there is a group norm of individualism, high identifiers may show individualist behavior as a result of conformity to salient group norms. Copyright © 2002 John Wiley & Sons, Ltd.  相似文献   
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