William James’ <Emphasis Type="Italic">The Varieties of Religious Experience</Emphasis> Revisited

This essay addresses the familial, religious, and cultural context for the writing and presentation of William James’ classic work The Varieties of Religious Experience. The essay emphasizes the importance of the impact of Henry James, Senior, upon his son. This relationship along with a severe cardiac condition contributed to James’ taking on and carrying through with his exploration of religious experience. The article explores The Varieties and concludes with a discussion of the importance of James’ use of narrative to the study of mind–body medicine. This paper was originally presented at the Richardson Research Seminar in the History of Psychiatry at Weill Cornell Medical College.     

Locus of control and the flow experience: An experimental analysis

The present research addresses the notion that the compatibility of skills and task demands involved in a given activity elicits a flow experience that renders the respective activity rewarding. The study employed an experimental paradigm to document the causal impact of skills–demands compatibility on the emergence of flow and revealed that participants characterized by a strong internal locus of control (LOC) were most sensitive to the manipulation of skills–demands compatibility and experienced flow under conditions of a fit of skills and task demands, whereas individuals with a weak internal LOC did not enter the state of flow. In line with previous findings, this suggests that distinct personality attributes are of critical relevance for the experience of flow to emerge. Copyright © 2008 John Wiley & Sons, Ltd.     

Towards an integrated identity in counselling psychology: Graduate,professional and academic experiences

The paper is a reflective summary of my identity as a counselling psychologist. It discusses personal life, work and training experiences. The reason I would like to publish such a work is to encourage students in Greece, where the field of Counselling Psychology is less developed, to consider this kind of specialization, as well as to continuously enhance their professional identity, assimilating both practice and research opportunities, throughout their career paths. The paper focuses on three major influences in my development and training in the field: (a) graduate experiences as a doctoral student, writing a thesis on women's professional development, (b) work experiences in a career center of a large academic institution, and (c) academic and instructional experiences in a School of Psychology, where I teach and supervise research of both undergraduate and graduate students. The above influences delineate three separate, yet integrating identities: the identity of a feminist, the identity of a practitioner, and the identity of a researcher and instructor in the academia–that is, the identity of a scientist. My intention is to show how these three identities have been well integrated all these years, improving continuously my level of work in each and every dimension.     

The Confucian Self and Experiential Spirituality

Since the publication of his book on Zhongyong (Tu 1976), Tu Weiming has worked for more than 30 years on an anthropocosmic reconstruction of the Confucian universe, in which self-transformation is defined both as the starting point and as the necessary vehicle for one’s spiritual journey. This article is primarily intended to examine Tu’s attempts to reconstruct Confucian spirituality but further to take a step forward to argue that in the spiritual world as construed by Confucius and Mencius, the experiential functions as transcendental by which the self initiates and empowers the transformative process. Through exploring the spiritual significance of Confucian experiences, this essay will conclude that although “transcendental experience” is only one of many dimensions in other religious or intellectual traditions, it is the most important path for Confucians by which the self is enabled to become fully integrated with ultimate reality.     

Prolegomena to a future phenomenology of morals

Moral phenomenology is (roughly) the study of those features of occurrent mental states with moral significance which are accessible through direct introspection, whether or not such states possess phenomenal character – a what-it-is-likeness. In this paper, as the title indicates, we introduce and make prefatory remarks about moral phenomenology and its significance for ethics. After providing a brief taxonomy of types of moral experience, we proceed to consider questions about the commonality within and distinctiveness of such experiences, with an eye on some of the main philosophical issues in ethics and how moral phenomenology might be brought to bear on them. In discussing such matters, we consider some of the doubts about moral phenomenology and its value to ethics that are brought up by Walter Sinnott-Armstrong and Michael Gill in their contributions to this issue.

什么决定着用户对产品的完整体验?

用户体验是以用户与产品的交互为基础而形成的用户对产品的完整感受。研究其决定因素可以有针对性地提高用户体验。早期研究表明, 可用性、美感和情感都有重要影响但皆不是唯一的决定因素, 近年来的研究重点关注于多因素整合理论及其模型的建立。在总结实效/享乐结构理论、用户-企业-产品双层结构理论和四种过程模型以提取用户体验影响因素的基础上, 提出目前研究的突破点可在三方面, 一是深入探讨各因素的作用, 二是揭示社会型产品用户体验的形成规律, 三是揭示用户体验随时间变化的规律。     

The relationship between susceptibility to false memories, dissociativity, and paranormal belief and experience

One hundred participants completed a News Coverage Questionnaire concerning personal memories of where they were, what they were doing and who they were with when footage of dramatic news events was first shown on television, as well as asking them to recall details of the footage itself. These news items included four events that are known to have been captured on film and one item concerning non-existent footage of the bombing of a nightclub in Bali. Overall, 36% of respondents reported false memories of the alleged footage of the Bali bombing. Participants reporting false memories were found to score significantly higher than those who did not report such memories on the Australian Sheep–Goat Scale, on various subscales of the Anomalous Experiences Inventory (Belief, Experience and Ability) and on the Dissociative Experiences Scale, supporting the hypothesis that believers in the paranormal may be more susceptible to false memories than non-believers.     

NEAR‐DEATH EXPERIENCES AND SPIRITUALITY

Abstract. Some individuals when they come close to death report having experiences that they interpret as spiritual or religious. These so‐called near‐death experiences (NDEs) often include a sense of separation from the physical body and encounters with religious figures and a mystical or divine presence. They share with mystical experiences a sense of cosmic unity or oneness, transcendence of time and space, deeply felt positive mood, sense of sacredness, noetic quality or intuitive illumination, paradoxicality, ineffability, transiency, and persistent positive aftereffects. Although there is no relationship between NDEs and religious belief prior to the experience, there are strong associations between depth of NDE and religious change after the experience. NDEs often change experiencers' values, decreasing their fear of death and giving their lives new meaning. NDEs lead to a shift from ego‐centered to other‐centered consciousness, disposition to love unconditionally, heightened empathy, decreased interest in status symbols and material possessions, reduced fear of death, and deepened spiritual consciousness. Many experiencers become more empathic and spiritually oriented and express the beliefs that death is not fearsome, that life continues beyond, that love is more important than material possessions, and that everything happens for a reason. These changes meet the definition of spiritual transformation as “a dramatic change in religious belief, attitude, and behavior that occurs over a relatively short period of time.” NDEs do not necessarily promote any one particular religious or spiritual tradition over others, but they do foster general spiritual growth both in the experiencers themselves and in human society at large.     

A metaphilosophical dialogue

Three philosophical attitudes in dialogue are suggested in answering the question posed by the Journal. An inviting, First Inner Voice undeerstands philosophy as a shareable theoretical task that can be explained and understood even across distant philosophical paradigms. A Second Inner Voice, sometimes termed in the dialogue as sceptic, distrusts any metaphilosophical definition of what philosophy is and what it should do, but would, nevertheless, aspire to retain a certain universalistic understanding of its own work, though it cannot be strongly and conceptualy rendered. A Third Inner Voice, regarded in the text as somewhat Hegelian, insists in the unavoidability of strong philosophical definitions both in historical and in conceptual terms. No proposal or conclusion is forwarded regarding what should be done in contemporary philosophy, though an analysis of harm experiences is taken as an example of philosophical work     

The effect of foregone payoffs on underweighting small probability events

Foregone payoffs add information about the outcomes for alternatives that are not chosen. The present paper examines the effect of foregone payoffs on underweighting rare but possible events in repeated choice tasks. Previous studies have not demonstrated any long‐lasting effects of foregone payoffs (following repeated presentation of a task) when foregone payoffs do not add much information. The present paper highlights the conditions and the contributing factors for the occurrence of such long‐lasting effects. An experimental study compares the effect of foregone payoffs under different degrees of rarity of the negative payoff. It is demonstrated that foregone payoffs increase the selection from risky alternatives with extremely rare and highly negative outcomes, and that this effect does not diminish with repeated presentation of the task. These findings can be summarized using a surprisingly simple reinforcement‐learning model. The findings are discussed in the context of the potential long‐term effect of social learning. Copyright © 2006 John Wiley & Sons, Ltd.