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91.
Jacob Bender 《亚洲哲学》2016,26(1):20-37
In this essay, I will argue for an understanding of justice that is grounded in our imperfect world by drawing upon the works of John Dewey and the Classical Daoist philosophers. It will require a reconstructed understanding of persons as a field/continuum of interrelations and an updated understanding of human action and agency. This understanding of justice takes the form of non-coercive action, interaction that respects the particularity of each lived situation. The practice culminates in an ability to respond to the environment considered to be ziran (自然) or ‘self-so’ by the Daoist Philosophers. As described in the Dao De Jing, it is the cultivation of the ‘Three Jewels of the Dao’, the most central of them being compassion making, this practice of justice as non-coercive action also understandable as the practice of compassion as described by the Classical Daoist philosophers. 相似文献
92.
Jacob A. Belzen 《Religion》2013,43(3):137-165
This article seeks solutions to what has recently been called the ‘crisis' in the psychology of religion by returning to the programs of its founding fathers. It explores some of the methodological debates that followed the translation of William James' The Varieties of Religious Experience into German. More was at stake than the commonly drawn distinction between empirical and hermeneutical approaches to religion, or between quantitative and qualitative methods. What was at stake was the need for another kind of psychology in general. This article pays special attention to Wilhelm Wundt's fundamental criticism of James and of others in the psychology of religion. Despite the problems inherent in both James' and Wundt's aborted general psychology programs, each nonetheless contains approaches that may yet serve as an impetus to contemporary research on religion. Contemporary developments in cultural psychology in particular complement current research in the psychology of religion. 相似文献
93.
Research derived from terror management theory demonstrates that subtle reminders of mortality increase strivings for meaning. It is argued that such strivings reflect efforts to prevent the anxiety that death reminders may otherwise cause. However, no research has directly tested the assertions that subtle mortality primes increase death anxiety and perceptions of meaning in life moderate this effect. The current study examined these predictions. Meaning in life was measured, death cognition primed, and death anxiety assessed. A mortality prime increased death anxiety, but only for individuals who lack perceptions of meaning in life. Theoretical and applied implications are discussed. 相似文献
94.
95.
Jacob Blumenfeld 《Journal of the British Society for Phenomenology》2014,45(2):107-117
Lévinas is the philosopher of the absolutely Other, the thinker of the primacy of the ethical relation, the poet of the face. Against the formalism of Kantian subjectivity, the totality of the Hegelian system, the monism of Husserlian phenomenology and the instrumentalism of Heideggerian ontology, Lévinas develops a phenomenological account of the ethical relation grounded in the idea of infinity, an idea which is concretely produced in the experience with the absolutely other, particularly, in their face. The face of the other, irreducible to any ontological structure of being or any epistemological intentionality of representation, reaches out from on high across the abyss of the isolated ego, commanding respect all the while granting the possibility of murder. This experience overflows the subjective capacity of the separated ego, forcing it “beyond being.” This anarchic relation with the Other is the groundless condition of possibility for ethical life, that is, truly human life. The structure of the ethical relation can then be determined in hindsight as the ground of meaning for what it is to be an I at all.This is a pretty uncontroversial reading of Lévinas' work, especially Totality and Infinity (TI). And yet, there is one small problem. If this is what Lévinas is doing, then why does the largest section of Totality and Infinity – section II, “Interiority and Economy” – have nothing to do with ethics, the other, or the face at all? Why is it devoted to an arduous analysis of what he calls separation, egoism, economy, enjoyment, labour, and possession? In other words, why does Lévinas spend so much energy on writing about the egoist at the heart of his magnum opus, which is supposedly a text devoted to the Other? And furthermore, why is this section one of the least discussed in the secondary literature on Lévinas?These questions motivate the present inquiry, which modestly seeks to understand what Lévinas is up to in this section. Once laying out the basic story, I will focus on the concepts of labour and possession, for I think these are the unrecognized pivots upon which the transition from ego to Other turns. I will also make some slight attempts to interpret Lévinas' direct or indirect comments on Plato, Kant, Hegel, Husserl and Heidegger. For although he distances himself from these giants, he stands on their shoulders as well. 相似文献
96.
Gerard Saucier Amber Gayle Thalmayer Doris L. Payne Robert Carlson Lamine Sanogo Leonard Ole‐Kotikash A. Timothy Church Marcia S. Katigbak Oya Somer Piotr Szarota Zsofia Szirmák Xinyue Zhou 《Journal of personality》2014,82(1):1-14
Here, two studies seek to characterize a parsimonious common‐denominator personality structure with optimal cross‐cultural replicability. Personality differences are observed in all human populations and cultures, but lexicons for personality attributes contain so many distinctions that parsimony is lacking. Models stipulating the most important attributes have been formulated by experts or by empirical studies drawing on experience in a very limited range of cultures. Factor analyses of personality lexicons of nine languages of diverse provenance (Chinese, Korean, Filipino, Turkish, Greek, Polish, Hungarian, Maasai, and Senoufo) were examined, and their common structure was compared to that of several prominent models in psychology. A parsimonious bivariate model showed evidence of substantial convergence and ubiquity across cultures. Analyses involving key markers of these dimensions in English indicate that they are broad dimensions involving the overlapping content of the interpersonal circumplex, models of communion and agency, and morality/warmth and competence. These “Big Two” dimensions—Social Self‐Regulation and Dynamism—provide a common‐denominator model involving the two most crucial axes of personality variation, ubiquitous across cultures. The Big Two might serve as an umbrella model serving to link diverse theoretical models and associated research literatures. 相似文献
97.
Jacob Z. Hess Danielle Rynczak Joseph D. Minarik Joycelyn Landrum‐Brown 《Journal of community & applied social psychology》2010,20(2):156-166
Given the polarization of the early 21st century political atmosphere in the U.S., intergroup dialogue has emerged as a unique alternative setting, with intentions of facilitating a more productive and thoughtful citizen engagement. Although cross‐partisan dialogue efforts are underway in community contexts, they have been slower to reach academic settings. This paper is an exploratory study of our own liberal‐conservative dialogue course at the University of Illinois–the first of its kind, to our knowledge. After describing basic features of the course, we identify themes from student journals and final evaluations suggesting both dialogue benefits and challenges. Finally, we discuss the growing literature around dialogue, questions of its long‐term impact, and larger potential barriers to participation in liberal‐conservative dialogue, specifically. Copyright © 2010 John Wiley & Sons, Ltd. 相似文献
98.
Jacob A. Belzen 《Mental health, religion & culture》2013,16(3):205-222
Psychological research on spirituality need not start from scratch: the psychology of religion provides substantial knowledge and experience that can be drawn on when psychologists want to do research on spirituality. Spirituality, while certainly not identical with religion or religiosity, is a human phenomenon to which many methodological insights from the study of religion may be applied, although it is also a domain where many mistakes from the history of the psychology of religion are likely to be repeated. After presenting some thoughts on the conceptualization of spirituality, and reflecting on the type of psychology required to do research on spirituality, the paper points out some hidden agenda's in the psychologies of religion and spirituality. Focusing on and keeping in mind the specificity of spiritual conduct, the paper discusses a number of practical aspects of empirical research on spirituality. 相似文献
99.
This experiment investigated social referencing as a form of discriminative learning in which maternal facial expressions signaled the consequences of the infant's behavior in an ambiguous context. Eleven 4- and 5-month-old infants and their mothers participated in a discrimination-training procedure using an ABAB design. Different consequences followed infants' reaching toward an unfamiliar object depending on the particular maternal facial expression. During the training phases, a joyful facial expression signaled positive reinforcement for the infant reaching for an ambiguous object, whereas a fearful expression signaled aversive stimulation for the same response. Baseline and extinction conditions were implemented as controls. Mothers' expressions acquired control over infants' approach behavior for all participants. All participants ceased to show discriminated responding during the extinction phase. The results suggest that 4- and 5-month-old infants can learn social referencing via discrimination training. 相似文献
100.
Tiffany Kodak Vincent Campbell Samantha Bergmann Brittany LeBlanc Eva Kurtz‐Nelson Tom Cariveau Shaji Haq Patricia Zemantic Jacob Mahon 《Journal of applied behavior analysis》2016,49(3):532-547
Prior research shows that learners have idiosyncratic responses to error‐correction procedures during instruction. Thus, assessments that identify error‐correction strategies to include in instruction can aid practitioners in selecting individualized, efficacious, and efficient interventions. The current investigation conducted an assessment to compare 5 error‐correction procedures that have been evaluated in the extant literature and are common in instructional practice for children with autism spectrum disorder (ASD). Results showed that the assessment identified efficacious and efficient error‐correction procedures for all participants, and 1 procedure was efficient for 4 of the 5 participants. To examine the social validity of error‐correction procedures, participants selected among efficacious and efficient interventions in a concurrent‐chains assessment. We discuss the results in relation to prior research on error‐correction procedures and current instructional practices for learners with ASD. 相似文献