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Frank Cunningham 《Journal of social philosophy》2019,50(4):447-464
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Marie Helweg-Larsen Stephanie J. Cunningham Amanda Carrico Alison M. Pergram 《Psychology of women quarterly》2004,28(4):358-361
Gender studies show that women and men communicate using different styles, but may use either gender style if there are situational status differences. Considering the universal gesture of head nodding as a submissive form of expression, this study investigated head nodding by observing female and male college students in positions of subordinate and equal status. We observed head nodding ( N = 452) in classroom interactions between professor–student and student–student dyads. Overall, women nodded more than men and students nodded more to professors speaking than peers speaking. In addition, female and male students nodded equally to professors speaking, but men nodded less to peers speaking than did women. Thus, both men and women attended to the status and not the gender of the speaker. Future research using varying contexts should further examine the effects of dominance, context, and gender. 相似文献
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Conor Cunningham 《Modern Theology》2001,17(3):289-312
This article argues that theology thinks differently than philosophy because it is able to think an ontological difference and differences. Theology is able to do this, I argue, because of a trinitarian understanding of creation. A trinitarian understanding of creation does not rest upon any dualism which could domesticate difference. For example, according to Aquinas, creation is not a change. Consequently, there is no dualism of before and after. This means that God does not look to some external register from which to understand what difference is (as is the case with the Neoplatonist One, who can 'create' only one effect, and must do so necessarily). God creates difference qua difference, from divine unity. Furthermore, I argue that all knowledge is related to difference. For this reason, knowledge is itself an eschatological anticipation of the beatific vision. 相似文献
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