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151.
The question of whether episodic memory, the ability to recall unique, personal experiences, is restricted to humans is a matter of current controversy. Recent work on food-storing jays suggests that several features of episodic memory may not be as exclusive to humans as previously thought. In this review we outline the critical features of episodic memory in humans, its relationship to declarative memory, and recent results revealing that jays can learn to perform a task that depends on certain features of episodic memory and can thus be considered 'episodic-like'. Finally, we compare this avian performance with a contemporary definition of human episodic memory and consider the implications for studies of hippocampal function and animal cognition. 相似文献
152.
Curtis W. Hart Beverly Musgrave Penny Zimmerman Jill Kirby Barbre Daniel Liechty Claude Barbre Diane Reis Clayton Ellen Hodge 《Journal of religion and health》2000,39(4):367-386
TO REDEEM ONE PERSON IS TO REDEEM THE WORLD: THE LIFE OF FRIEDA FROMM-REICHMANN. By Gail A. Hornstein. 390 pp. New York: The Free Press, 2000. $35. THE GUIDE TO PASTORAL COUNSELING AND CARE. Edited by Gary Ahlskog and Harry Sands. 415 pp. Madison, CT: International Universities Press and Psychosocial Press, 2000. $60. THE ART OF DYING: A JUNGIAN VIEW OF PATIENTS' DRAWINGS. By Yvonne Barnhouse Williams. 209 pp. Springfield, IL: Charles C. Thomas, 1999. $24.95. LITTLE SAINT. By Hannah Green. New York: Random House, 2000. $25.95. BODY AND SOUL: HUMAN NATURE AND THE CRISIS IN ETHICS. By J.P. Moreland and Scott B. Rae. 350 pp. InterVarsity Press, 2000. $22.99. MUHAMMAD AND THE RISE OF ISLAM: THE CREATION OF GROUP IDENTITY. By Subhash C. Inamdar, M.D. 266 pp. Madison, Ct: International Universities Press and Psychosocial Press, 2001. $40. MANAGING MANAGED CARE: SECRETS FROM A FORMER CASE MANAGER. By Susan Frager. 276 pp. New York: John Wiley and Sons, 2000. $45. THE DISABLED GOD: TOWARD A LIBERATORY THEOLOGY OF DISABILITY. By Nancy L. Eiesland. 139 pp. Nashville: Abingdon Press, 1994. $15. A LIFE COMPLETE. By Sallierae Henderson. 222 pp. New York: Scribner, 2000. $24. BIOENGAGEMENT: MAKING A CHRISTIAN DIFFERENCE IN BIOETHICS TODAY. Edited by Nigel Cameron, Scott Daniel and Barbara White. 265 pp. Grand Rapids, MI: Wm.B.Eerdmans, 2000. $22. CALLED INTO HEALING: RECLAIMING OUR JUDEO-CHRISTIAN LEGACY OF HEALING TOUCH. By Linda L. Smith. 244 pp. Arvada, CO: HTSM Press, 2000. $22.95. SURVEYING THE RELIGIOUS LANDSCAPE: TRENDS IN U.S. BELIEFS. By George Gallup, Jr. and D. Michael Lindsay. 171 pp. Harrisburg, PA: Morehouse Publishing, 1999. $17.95.
The Straight Story. Snow Falling On Cedars 相似文献
153.
Steven Samuel Kresimir Durdevic Edward W. Legg Robert Lurz Nicola S. Clayton 《Cognitive Science》2019,43(1)
An important part of our Theory of Mind—the ability to reason about other people's unobservable mental states—is the ability to attribute false beliefs to others. We investigated whether processing these false beliefs, as well as similar but nonmental representations, is reliant on language. Participants watched videos in which a protagonist hides a gift and either takes a photo of it or writes a text about its location before a second person inadvertently moves the present to a different location, thereby rendering the belief and either the photo or text false. At the same time, participants performed either a concurrent verbal interference task (rehearsing strings of digits) or a visual interference task (remembering a visual pattern). Results showed that performance on false belief trials did not decline under verbal interference relative to visual interference. We interpret these findings as further support for the view that language does not form an essential part of the process of reasoning online (“in the moment”) about false beliefs. 相似文献
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157.
Clayton Crockett 《International Journal for Philosophy of Religion》2012,71(3):251-255
158.
Konrad Bresin Clayton J. HilmertBenjamin M. Wilkowski Michael D. Robinson 《Journal of research in personality》2012,46(1):79-86
Anger is an emotion that is precipitated by hostile attitudes and high arousal. The trait of agreeableness is a moderately inverse predictor of hostile attitudes and anger. Relations between agreeableness and anger are likely to be stronger to the extent that the person can be characterized as high in dispositional arousal. Arousal-related manipulations speed responses in cognitive tasks. Thus, individual differences in response speed may be informative concerning general tendencies toward aroused states. In three studies (N = 319) individual differences in response speed in basic choice tasks interacted with agreeableness to predict state-related experiences of anger. Specifically, the highest levels of anger were observed among fast/disagreeable individuals. The utility of this probe in future studies is discussed. 相似文献
159.
We agree with Vaesen that there is evidence for cognitive differences between humans and other primates. However, it is too early to draw firm conclusions about the uniqueness of the cognitive mechanisms underlying human tool use. Tests of causal understanding are in their infancy, as is the study of animals more distantly related to humans. 相似文献
160.
Barbra Clayton 《当代佛教》2013,14(1):83-97
Due to the extended time frame over which they occur, human-induced environmental changes are out of sync with human lives lived in an age characterized by nano-second attention spans. As a result, the violence exacted by such changes poses representational and motivational challenges to human abilities to address them. I tackle the question, as a scholar from outside the discipline of religious studies, how might Buddhist thought provide valuable tools for people interested in working progressively at the intersection of violence and human-induced environmental degradation? Like other non-specialist Westerners, I have cobbled together an eclectic Buddhist perspective. I aim to explore affinities between certain Buddhist themes and my own professional orientation and expertise in earth science. To that end, I describe concepts of time derived from geological science and Asian mythical traditions; probe ideas about violence in relation to global environmental degradation; and, consider implications of the Noble Eightfold Path, the way to deliverance from suffering taught by the Buddha, for adjusting systemically to environmental change over time. By expanding, scientifically and spiritually, what the present moment can be, an instant of infinite duration, I hope to connect my journey towards taking a long view of a moment with the long view of change that human beings require to awaken to violence that is at once potentially catastrophic and so slow, that it's difficult to discern and therefore counter. 相似文献