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211.
Brian Seitz 《Continental Philosophy Review》2014,47(2):177-193
While the motif of the double serves a prominent role in Freud’s writings from early on, this essay is an examination of the determinative power of the double in two key texts, texts in which specific, new sets doubles emerge for the first time in Freud’s career. Totem and Taboo features a double that manifests itself primarily in the form of ambivalence. Beyond the Pleasure Principle features a double that manifests itself primarily in the form of a very peculiar conflict that also entails complicity. 相似文献
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Schiltz Hillary K. Fenning Rachel M. Erath Stephen A. Baucom Brian R. W. Baker Jason K. 《Journal of abnormal child psychology》2022,50(6):823-835
Research on Child and Adolescent Psychopathology - Relative to children without autism spectrum disorder (ASD), children with ASD experience elevated sleep problems that can contribute to... 相似文献
214.
Journal of Clinical Psychology in Medical Settings - 相似文献
215.
Andrew M. Garfield Brian B. Drwecki Colleen F. Moore Katherine V. Kortenkamp Matthew D. Gracz 《Journal for the scientific study of religion》2014,53(2):356-372
The inherent unity of all phenomena, or oneness, is a central concept of mysticism, but there have heretofore been no measures of oneness beliefs. We developed the Oneness Beliefs Scale, with spiritual and physical oneness subscales. The spiritual oneness subscale fills a need in the field for a short, reliable measure of spirituality not characterized by the language of traditional Western religiousness. The physical oneness subscale allows researchers to juxtapose spiritual beliefs with a nonspiritual, materialist counterpart. We found that spiritual oneness beliefs were more strongly related to mystic experiences and spirituality than to traditional religiousness. Physical oneness was not strongly associated with either religiousness or spirituality. Both spiritual and physical oneness were positively associated with pro‐environmental attitudes but not with depression, anxiety, or negative affect. Spiritual oneness was a better predictor of pro‐environmental attitudes than was religiousness. Spiritual oneness also predicted donating to a pro‐environmental group, making this to our knowledge the first empirical study to show a positive association between a religion or spirituality measure and observed, rather than self‐reported, pro‐environmental behavior. 相似文献
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Brian S. Connelly Deniz S. Ones Stacy E. Davies Adib Birkland 《Journal of personality assessment》2014,96(1):17-28
Existing taxonomies of Openness's facet structure have produced widely divergent results, and there is limited comprehensive empirical evidence about how Openness-related scales on existing personality inventories align within the 5-factor framework. In Study 1, we used a critical incidents sorting methodology to identify 11 categories of Openness measures; in Study 2, we meta-analyzed the relationships of these categories with global markers of the Big Five traits (utilizing data from 106 samples with a total sample size of N = 35,886). Our results identified 4 true facets of Openness: aestheticism, openness to sensations, nontraditionalism, and introspection. Measures of these facets were unadulterated by variance from other Big Five traits. Many traits frequently conceptualized as facets of Openness (e.g., innovation/creativity, variety-seeking, and tolerance) emerged as trait compounds that, although related to Openness, are also dependent on other Big Five traits. We discuss how Openness should be conceptualized, measured, and studied in light of the empirically based, refined taxonomy emerging from this research. 相似文献
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219.
Brian Flanagan 《Metaphilosophy》2014,45(1):87-95
Saul Kripke's thought experiments on the reference of proper names target the theory that the properties which identify a term's referent are the subject of an implicit agreement. Recently, survey versions of the experiments have been thought to show that intuitions about reference are culturally contingent. Proposing a revisionary interpretation, this article argues, first, that Kripke's Cicero/Feynman experiment reveals that every name user knows enough to be capable of identifying the same individual as the name's most informed users. Second, the article shows that Kripke's presentation of the Gödel/Jonah experiment is ambiguous with respect to the properties attributed to the referent. Disambiguated, the experiment fails to reveal that name users may be mistaken in every unique property they attribute. Since the experiment's ambiguity is replicated in survey presentations, cross‐cultural variation in survey response fails to show that intuitions about reference are culturally contingent. 相似文献
220.
Brian Rogers 《The Southern journal of philosophy》2014,52(2):184-205
In his work, Being Given, Jean‐Luc Marion calls for a phenomenological investigation of the givenness (donation) of the phenomenon. As a phenomenologist of religion, Marion aims to give a philosophical account of the possibility of revelation, something which by definition is unconditionally given. In Being Given, he contends that his phenomenological reduction to unconditional givenness (in the figure of the saturated phenomenon) can account for religious phenomena in a way that respects the subject matter, all the while remaining philosophically neutral. In this paper I argue that Marion's aim to maintain strict philosophical neutrality interferes with his attempt to respect the subject matter of his own investigation, i.e., the givenness of revelation, since revelation is recognizably given, even as possibility, only in the non‐neutral context of an interpretive tradition. I establish the latter claim with recourse to Heidegger's early hermeneutic sketches of ‘primordial Christian religiosity.’ In turn, I call for a phenomenological Destruktion of Marion's work in order to release its potential as a non‐neutral investigation of a distinctively Catholic religiosity. 相似文献