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Thomas R. Corwin 《Behavior research methods》1972,4(6):292-294
The apparent contrast of backward- and forward-masked spatial sinusoids was measured by a brightness-matching technique suggested by Davidson (1966), designed to be free of artifacts associated with earlier matching methods. Data variability was relatively large due predominantly to (1) fluctuations in masking-interval duration, and (2) changes in the O’s criteria produced by the salient temporal and spatial differences between test and comparison fields. Several other potential sources of data variability were found to be negligible. 相似文献
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Dan Thomas 《The Journal of religious ethics》2016,44(3):518-542
The pro‐life paradox, as I call it, begins with a single claim endorsed by many American Christians: infants and young children are innocent in the sight of God because they cannot yet take responsibility for their spiritual well‐being. With this in mind, I argue that pro‐life believers have unwittingly fallen victim to a theological paradox in which their attempts to save the earthly lives of unborn children make it theoretically possible for said children to die an eternal death. On the one hand, many Christians trust in an eventual spiritual reckoning where God will separate the “sheep” from the “goats” (see Matthew 25:31–46), ushering the former into heaven while damning the latter to hell. However, those who cannot yet repent and seek salvation are not blamed for their spiritual failings. If they die, they go to heaven because they are too young and intellectually immature to know any better. But if dead children are spiritually blameless, then abortion practitioners have perversely and paradoxically saved millions of unborn souls by removing human volition (and thus damnation itself) from the equation and by making it possible for the unborn to experience the joys of heaven without the temptations of earth. 相似文献