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511.
The above article (DOI: 10.1002/acp.1300 ) was published online in Early View on 29 September 2006. The initial online publication of this article omitted the second author's name. The correct author names and affiliations are reproduced below: NICK PERHAM1*, SIMON BANBURY1 and DYLAN M. JONES1,2 1School of Psychology, Cardiff University, Cardiff, UK 2Department of Psychology, University of Western Australia, Perth, Australia 相似文献
512.
Despite the theorized centrality of experiential avoidance in abuse-related psychopathology, empirical examinations of the relationship between childhood abuse and experiential avoidance remain limited. The present study adds to the extant literature on this relationship, providing a laboratory-based investigation of the relationships between childhood sexual, physical, and emotional abuse, experiential avoidance (indexed as unwillingness to persist on 2 psychologically distressing laboratory tasks), and self-reported emotional nonacceptance among a sample of 76 inner-city treatment-seeking substance users. As hypothesized, results provide evidence for heightened experiential avoidance and emotional nonacceptance among individuals with moderate-severe sexual, physical, and emotional abuse (compared to individuals reporting none-low abuse). However, although emotional nonacceptance was associated with increased risk for experiential avoidance, it mediated the relationship between childhood abuse and experiential avoidance only for emotional abuse. As such, results suggest that one mechanism through which emotional abuse in particular leads to experiential avoidance is emotional nonacceptance. Findings suggest the utility of interventions aimed at decreasing experiential avoidance and promoting emotional acceptance among abused individuals. 相似文献
513.
Nick Smith 《Continental Philosophy Review》2007,40(3):275-306
Although Adorno and Levinas share many arguments, I attempt to sharpen and evaluate their disagreements. Both held extreme
and seemingly opposite views of art, with Adorno arguing that art presents modernity’s highest order of truth and Levinas
denouncing it as shameful idolatry. Considering this striking difference brings to light fundamental substantive and methodological
incompatibilities between them. Levinas’ assertion of the transcendence of the face should be understood as the most telling
point of departure between his and Adorno’s critiques of instrumental reason. I attempt to explain why Levinas believed this
move was justifiable and how Adorno would understand Levinas’ notion of illeity as a cultural byproduct and a form of dogmatism.
Adorno’s historical and sociological account of the disenchantment of the world and the destruction of aura within a culture
fully administered by scientific rationality and economic reductionism sharply contrasts to Levinas’ transcendental phenomenology,
and I argue that Adorno’s thoroughgoing refusal to constrain dialectical reflection is ultimately more compelling.
This paper benefited from exchanges with Jay Bernstein, Bob Scharff, Gregg Horowitz, David Wood, Max Pensky, Scott Bakker,
and critics of the earlier version of this argument presented at the 2004 meeting of the Society for Phenomenology and Existential
Philosophy. I also thank unnamed reviewers from Continental Philosophy Review for their generous and thoughtful comments and the members of the University of New Hampshire Center for Humanities for their
financial support. 相似文献
514.
Three studies investigated moderators of the tendency to attribute greater humanness to the self than to others, an interpersonal counterpart of outgroup infra-humanization. Study 1 demonstrated that this self-humanizing effect is reduced when the other is the focus of comparison. Study 2 showed that the effect is reduced when the other is individuated. Study 3 indicated that empathy does not moderate self-humanizing: Self-humanizing failed to correlate negatively with dispositional empathy or perspective-taking. Study 3 also indicated that abstract construal moderates the self-humanizing effect using a temporal comparison. Participants rated their future self, but not their past self, as less human than their present self. Studies 1 and 3 also showed that self-humanizing is greater for undesirable traits: People may view their failings as "only human." All findings were distinct from those attributable to self-enhancement. Self-humanizing may reflect a combination of egocentrism, focalism, abstract representation of others, and motivated processes. 相似文献
515.
The recent publication of David Heise's Expressive Order (2007) provides an occasion for discussing some of the key ideas in Affect Control Theory. The theory proposes that a few dimensions of affective meaning provide a common basis for interrelating personal identities and social actions. It holds that during interpersonal interactions, social behavior is continually regulated to maintain an affective tone compatible with whatever social roles or identities define the situation. We outline the intellectual history of the proposed dimensions and of the idea that each social action invites an action from the other that has a particular location along these dimensions. We also relate these ideas to the Affect-as-Information hypothesis, an approach that often guides research in psychology on the role of affect in regulating judgment and thought. 相似文献
516.
People who believe that human attributes are immutable (entity theorists) display preferences for stereotype-consistent over stereotype-inconsistent information (J. E. Plaks, S. J. Stroessner, C. S. Dweck, & J. W. Sherman, 2001). In this article, the authors argue that entity theories are components of broader sets of beliefs that represent differences between people in terms of underlying essences. Consistent with expectations, the authors found that measures of essentialist beliefs (i.e., in the biological basis, discreteness, informativeness, and inherence of human attributes) covaried with the presence of entity theories. Essentialist beliefs as a set were related to stronger preferences for stereotype-consistent information, and this effect was not reducible to the effect of entity theories. The authors propose that research on implicit person theories can be placed within an encompassing framework of psychological essentialism. 相似文献
517.
The idea of conducting upstream public engagement over emerging technologies has been gaining popularity in Europe and North America, with nanotechnologies seen as a test case for this. For many of its advocates, upstream engagement is about a re-conceptualisation of the science–society relationship in which a variety of ‘publics’ are brought together with stakeholders and scientists early in the Research and Development process to co-develop technological trajectories. However, the concept, aims and processes of upstream engagement remain ill-defined, are often misunderstood, and have undergone little critical analysis. This special issue of NanoEthics, entitled ‘Engaging with Nanotechnologies–Engaging Differently?’ takes a multi-nation, multi-case approach to explore this idea, drawing on work represented by four articles from the US and Europe, from ethnographic work in the nanotechnology lab through to analysis of a Citizens’ Jury and other attempts to move public debate ‘upstream’. An overall message from the papers is that without adequate critique ‘upstream engagement’ might end up re-producing out-dated forms of science communication or being rejected as a failed concept before it has even matured. 相似文献
518.
Naturally occurring speech contains only a limited amount of complex recursive structure, and this is reflected in the empirically documented difficulties that people experience when processing such structures. We present a connectionist model of human performance in processing recursive language structures. The model is trained on simple artificial languages. We find that the qualitative performance profile of the model matches human behavior, both on the relative difficulty of center-embedding and cross-dependency, and between the processing of these complex recursive structures and right-branching recursive constructions. We analyze how these differences in performance are reflected in the internal representations of the model by performing discriminant analyses on these representations both before and after training. Furthermore, we show how a network trained to process recursive structures can also generate such structures in a probabilistic fashion. This work suggests a novel explanation of people's limited recursive performance, without assuming the existence of a mentally represented competence grammar allowing unbounded recursion. 相似文献
519.
Nick Hopkins 《Psychological studies》2015,60(4):384-387
Psychology has a poor record in addressing cultural phenomena. One response is to turn to ancient concepts from local traditions and to use these as alternative analytic categories to explain behavior. However, there are problems with such an approach. These concepts will be read from the vantage point of the present and interpreted differently so as to propose different diagnoses (and solutions) for contemporary social problems. As an alternative, rather than using ancient resources as analytic categories in the explanation of behavior, we could instead examine how they are used as categories of practice as people actively make sense of their social context and themselves. Attending to such contemporary ‘lay’ usage (and the contestation it entails) allows for a more dynamic conception of cultural processes than is typical in psychology. More generally, I believe that it is possible to use our psychological constructs so that we can see the distinctive particularities of the phenomena before us in new and interesting ways, and in ways that respect their cultural specificity. This claim is illustrated through reference to recent work using the concept of social identity to illuminate aspects of Hindu pilgrimage. 相似文献
520.
There is much debate over the degree to which language learning is governed by innate language-specific biases, or acquired through cognition-general principles. Here we examine the probabilistic language acquisition hypothesis on three levels: We outline a novel theoretical result showing that it is possible to learn the exact generative model underlying a wide class of languages, purely from observing samples of the language. We then describe a recently proposed practical framework, which quantifies natural language learnability, allowing specific learnability predictions to be made for the first time. In previous work, this framework was used to make learnability predictions for a wide variety of linguistic constructions, for which learnability has been much debated. Here, we present a new experiment which tests these learnability predictions. We find that our experimental results support the possibility that these linguistic constructions are acquired probabilistically from cognition-general principles. 相似文献