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51.
Combinators and structurally free logic 总被引:2,自引:0,他引:2
52.
Recent studies suggest that performance attendant on visual word perception is affected not only by feedforward inconsistency (i.e., multiple ways to pronounce a spelling) but also by feedback inconsistency (i.e., multiple ways to spell a pronunciation). In the present study, we provide a statistical analysis of these types of inconsistency for all monosyllabic English words. This database can be used as a tool for controlling, selecting, and constructing stimulus materials for psycholinguistic and neuropsychological research. Such large-scale statistical analyses are necessary devices for developing metrics of inconsistency, for generating hypotheses for psycholinguistic experiments, and for building models of word perception, speech perception, and spelling. 相似文献
53.
Curtis W. Hart Robin Scroggs Claude Barbre Antoinette Goodwin Philip Paris Mark J. Hanson Kathryn Madden Annette G.E. Esser Raymond J. Lawrence Jr. Jilisa Snyder Karen A. Monk George M. Klee Loy McGill Jill Carlen Kirby Thandeka Pamela Davis Barnett Gregory Forte J.J. Haines Barry Ulanov Elizabeth MacDonald 《Journal of religion and health》1997,36(1):81-104
54.
Engel JD Kane G Jones DL Lynn-McHale D Swartz M Durbin P Klingen D 《The Journal of medical humanities》1997,18(3):193-208
This study describes the results of a retrospective review of patients' charts who had an advanced directive (AD) and who were hospitalized in a tertiary, acute care teaching hospital. The purpose of the review was to understand from clinical, sociological, ethical and legal perspectives the nature and utility of ADs. Findings and implications of the review are discussed in terms of: patient demographics; diagnoses; quality of ADs; influence of ADs on clinical decisions; and legal aspects of ADs. 相似文献
55.
56.
Gregory R. Peterson 《Zygon》1997,32(2):189-206
Does God have a mind? Western theism has traditionally construed God as an intentional agent who acts on creation and in relation to humankind. God loves, punishes, and redeems. God's intentionality has traditionally been construed in analogy to human intentionality, which in turn has often presumed a supernatural dualism. Developments in cognitive science, however, render supernatural dualism suspect for explaining the human mind. How, then, can we speak of the mind of God? Borrowing from Daniel Dennett's intentional stance, I suggest that analogical reasoning regarding the mind of God be abandoned in favor of an ontologically agnostic approach that treats God as an intentional system. In this approach, God's purposive action is an explanatory feature of the believer's universe, a real pattern that informs our values and beliefs about the world and our place in it. 相似文献
57.
William J. Meyer 《International Journal for Philosophy of Religion》1997,41(3):149-178
Modern ethics has been shaped by two dominant philosophical assumptions: (1) that there can be no theoretical knowledge of God, i.e., denial of metaphysics, and (2) that moral claims can be redeemed independently of theistic affirmations, i.e., morality does not require theism. These assumptions have influenced much of modern theological ethics. Yet, insofar as theological ethics accepts that morality does not require any explicit or implicit religious beliefs, it affirms that a secularistic morality is possible. But this affirmation is directly at odds with the essence of theism, namely, that God is the source and end of all things, including the moral life. By accepting the dominant consensus, therefore, theological ethics undermines its fundamental theistic claim. Focusing on James Gustafson's theocentric ethics, I seek to show the price that theological ethics pays for subscribing to the dominant consensus. I argue that: (1) Gustafson embraces an inconsistent self-understanding, which undermines his theocentric claim, (2) this is due to his dismissal of metaphysics, and (3) his theocentric ethic would be more compelling if formulated in terms of Whitehead's process metaphysics. 相似文献
58.
Wayne W. Fisher Cathleen C. Piazza Lynn G. Bowman Gregory P. Hanley John D. Adelinis 《Journal of applied behavior analysis》1997,30(1):105-120
Mechanical restraints are commonly used to reduce the risks associated with severe self-injurious behavior (SIB), but may result in movement restriction and adverse side effects (e.g., bone demineralization). Restraint fading may provide a method for decreasing SIB while increasing movement and reducing these side effects. In the current investigation, rigid arm sleeves and restraint fading (gradually reducing the rigidity of the sleeves) were used with 3 clients who engaged in hand-to-head SIB. Restraints and fading reduced the hand-to-head SIB of all clients. However, for 1 client, the addition of a water mist procedure further reduced SIB to near-zero levels. For a 2nd client, another form of SIB developed that was not prevented by the rigid sleeves. For a 3rd client, a topography of SIB that was not physically prevented by the rigid sleeves was also reduced when restraints and fading were introduced. 相似文献
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