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1.
Francis X. Clooney S. J. 《The Journal of religious ethics》2010,38(3):461-467
The following reflections were originally an oral response to issues raised in Lee Yearley's presentation in May 2009 at Harvard Divinity School. As written here, they follow upon his oral and now written comments, highlighting key issues and points for development, drawing on this respondent's expertise in comparative and Hindu studies. 相似文献
2.
Neven Sesardić 《Journal for General Philosophy of Science》1992,23(1):129-151
In contrast to the opinion of numerous authors (e.g. R. Rudner, P. Kitcher, L. R. Graham, M. Dummett, N. Chomsky, R. Lewontin, etc.) it is argued here that the formation of opinion in science should be greatly insulated from political considerations. Special attention is devoted to the view that methodological standards for evaluation of scientific theories ought to vary according to the envisaged political uses of these theories.I wish to thank the Alexander von Humboldt Foundation for having supported the work on this paper. 相似文献
3.
Mélanie Henry 《Journal of the history of the behavioral sciences》2023,59(3):322-340
This article focuses on the shift in sensitivities that took place between the 1980s and 2019 toward psychological suffering in Algeria. Promoters of psychotherapy showed an increase in receptivity—via the media, public authorities, and the general population—to their practices and discourses during this period. Based on professional literature, interviews with psychologists, psychiatrists, and psychoanalysts, and newspaper articles and essays, this article considers the following aspects: the use of psychotherapy, the authority of psychoanalytic/psychopathological analyses, and the ethics of relation in politics. Taking a social and cultural history of politics approach, it traces the discontinuous politicization of psychotherapy over the course of events (namely the uprising of 1988, the civil war of the 1990s, and the 2019 popular movement) and examines the interactions between the state, popular mobilizations, and the psychotherapists. The civil war of the 1990s coincided with the normalization of “trauma” on a global scale, and procedures for the prevention of posttraumatic stress disorder were put in place in Algeria from 1997 onwards. In this process of legitimizing psychological suffering and its treatment, the promoters of psychotherapy who belonged to the less visible margins gained authority. The year-long protest movement (2019) against the regime performed the ethics of relation, focusing on human relations, reflexivity, and living together. Promoters of psychotherapy identified consistently with the political subjectivities produced within the 2019 popular movement characterized by massive pacifist marches against the regime. 相似文献
4.
Paul G. Bain Renata Bongiorno Kellie Tinson Alanna Heanue Ángel Gómez Yanjun Guan Nadezhda Lebedeva Emiko Kashima Roberto González Sylvia Xiaohua Chen Sheyla Blumen Yoshihisa Kashima 《Asian Journal of Social Psychology》2023,26(4):504-535
People hold different perspectives about how they think the world is changing or should change. We examined five of these “worldviews” about change: Progress, Golden Age, Endless Cycle, Maintenance, and Balance. In Studies 1–4 (total N = 2733) we established reliable measures of each change worldview, and showed how these help explain when people will support or oppose social change in contexts spanning sustainability, technological innovations, and political elections. In mapping out these relationships we identify how the importance of different change worldviews varies across contexts, with Balance most critical for understanding support for sustainability, Progress/Golden Age important for understanding responses to innovations, and Golden Age uniquely important for preferring Trump/Republicans in the 2016 US election. These relationships were independent of prominent individual differences (e.g., values, political orientation for elections) or context-specific factors (e.g., self-reported innovativeness for responses to innovations). Study 5 (N = 2140) examined generalizability in 10 countries/regions spanning five continents, establishing that these worldviews exhibited metric invariance, but with country/region differences in how change worldviews were related to support for sustainability. These findings show that change worldviews can act as a general “lens” people use to help determine whether to support or oppose social change. 相似文献
5.
Margaux Delporte Dries De Witte Stefaan Demarest Geert Verbeke Geert Molenberghs Vera Hoorens 《Social and Personality Psychology Compass》2023,17(11):e12852
In a highly powered (N ≈ 5000), six-months longitudinal study (December 2020-May 2021), we tested the assumption that beliefs concerning COVID-19 and the precautions against it predicted morbidity. Six months after having filled out a survey measuring beliefs about the disease and the precautions against it, participants reported if they were or had been ill with COVID-19. A lower likelihood of being or having been ill with COVID-19 was predicted by personal optimism concerning infection, perceived personal control over infection, perceived effectiveness of precautions, and self-reported personal or better-than-average adherence to the precautions. A higher likelihood of being or having been ill with COVID-19 was predicted by perceived personal control over a good outcome of an infection, egocentric impact perception concerning the impact of the disease, perceived difficulty of adherence to the precautions, and both personal and egocentric impact perception concerning the impact of the precautions. Comparative optimism did not predict morbidity, nor did personal optimism concerning severe disease or a good outcome, perceived personal control over severe disease, and moralization of the precautions. We discuss implications for public health communication. 相似文献
6.
Ian G. Barbour 《Zygon》1996,31(1):101-110
Abstract. Both Roger Shinn and Robert Stivers ask whether technology has a momentum of its own that is difficult if not impossible to control (“autonomous technology” or “technological inevitability”). I reply that the difficulty in controlling technology is a product of economic and political institutions (such as corporate lobbying and campaign contributions) rather than of any inherent characteristics of technology. Against Stivers's assertion that the ecosystem should be the center of value in environmental ethics, I defend the process view that all beings are valuable, but they are not equally valuable in their richness of experience or their contribution to the experience of others. I also consider his caveats about ambiguities in the concept of sustainability. Two questions raised by Mary Gerhart are taken up: the difficulties of interdisciplinary writing and the role of theological ethics in discussions of public policy. In dialogue with Frederick Ferre I explore the role of alternative visions of the good life as a source of social change. In the face of diminished concern about social justice and environmental sustainability among citizens and in Congress since the book was written, I express long-range hope, but not optimism about the short-term prospects for change. 相似文献
7.
Maritza Montero 《American journal of community psychology》1996,24(5):589-605
Comparing the history of community psychology as it developed in the U.S. during the 1960s with the community psychology that
developed 10 years later in Latin America, one is reminded of the title of Plutarch’s masterpice,Parallel Lives. Although there was very little contact or communication between the first community psychologists in these regions, very
similar principles and orientations evolved. These similarities are particularly striking given the many ways in which the
U.S. and Latin American contexts and histories differ. Since most readers are expected to be familiar with the history of
community psychology as it developed in the U.S., this paper focuses primarily on the development of community psychology
in Latin America in order to highlight areas of convergence as well as divergence from the U.S. experience.
This paper is based on an address presented at the Fourth Biennial Conference, Society for Community Research and Action,
Division 27 of the American Psychological Association, William and Mary College, Williamsburg, Virginia, 1993. The author
acknowledges the valuable help received from J. R. Newbrough and from the referees in the revision of this paper. 相似文献
8.
The second offspring of General Process Learning Theory: Overt behavior as the ambassador of the mind 总被引:2,自引:2,他引:0 下载免费PDF全文
Malone JC 《Journal of the experimental analysis of behavior》1982,38(2):205-209
Wasserman suggested in a recent book review that the study of intervening cognitive processes represents a current focus of interest in animal learning and that this has led to a revitalization of comparative psychology. An examination of the volume reviewed suggests that he may have overstated the case. Most of the authors to whom he refers expressed dissatisfaction with traditional stimulus-response associationism but few argued for the extreme (information processing) sort of cognitive approach described by Wasserman. 相似文献
9.
S. Jonathon O'Donnell 《Religion》2020,50(4):696-719
ABSTRACT This article uses discourse analysis to explore the intersection of spiritual warfare demonology and Christian nationalism among Trump-supporting neo-charismatic evangelicals. Analysing public materials produced during and after the 2016 US presidential campaign, it demonstrates how demonologies operate discursively to categorise, comprehend, and contest understandings of American identity and destiny. Situating spiritual warfare demonology in relation to narratives of ‘post-truth politics’ as the destabilisation of neoliberal consensus reality, the article explores how charismatic evangelicals position Trump’s election as a divine assault on a demoniac status quo, epitomised in the conspiratorial figure of the ‘Deep State.’ Examining demonologies of the ‘state’ and ‘border’ as joint arenas of epistemic and societal contestation, the article shows how spiritual warfare discourses seek to (re)define sociocultural notions of truth and falsity and thereby (de)legitimise specific gendered, sexualised, and racialised forms of being and belonging. 相似文献
10.