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51.
雷德鹏 《现代哲学》2006,(3):108-113
该文通过对休谟的“想象”概念的含义、特征和功能等三个方面的分析,论述了他的想象学说的内在张力及其深刻意图——对长期以来极力贬低想象的西方理性主义提出尖锐的批判。  相似文献   
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The constructive nature of memory is generally adaptive, allowing us to efficiently store, process and learn from life events, and simulate future scenarios to prepare ourselves for what may come. However, the cost of a flexibly constructive memory system is the occasional conjunction error, whereby the components of an event are authentic, but the combination of those components is false. Using a novel recombination paradigm, it was demonstrated that details from one autobiographical memory (AM) may be incorrectly incorporated into another, forming AM conjunction errors that elude typical reality monitoring checks. The factors that contribute to the creation of these conjunction errors were examined across two experiments. Conjunction errors were more likely to occur when the corresponding details were partially rather than fully recombined, likely due to increased plausibility and ease of simulation of partially recombined scenarios. Brief periods of imagination increased conjunction error rates, in line with the imagination inflation effect. Subjective ratings suggest that this inflation is due to similarity of phenomenological experience between conjunction and authentic memories, consistent with a source monitoring perspective. Moreover, objective scoring of memory content indicates that increased perceptual detail may be particularly important for the formation of AM conjunction errors.  相似文献   
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People are known to engage in behaviours aimed at replenishing social connectedness after their sense of belonging is threatened. We explored whether the mental strategy of daydreaming about significant others could have similar effects by acting as an imaginary substitute when loved ones are unavailable. Following a loneliness induction, participants (N = 126) were asked to either daydream about a significant other, daydream about a non-social scenario or complete a control task. Social daydreamers showed significantly increased feelings of connection, love and belonging compared to non-social daydreamers and control participants. Consistent with the proposition that social daydreaming replenished connectedness, social daydreamers also behaved more pro-socially and expressed less of a desire to interact with others after daydreaming. These findings demonstrate that through imagination, social daydreaming can replenish connectedness providing a potential strategy for enhancing socio-emotional well-being.  相似文献   
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People with synaesthesia not only have – by definition – unusual experiences (e.g., numbers triggering colour), they also have a different cognitive profile (e.g., in terms of their memory and perceptual abilities) and a bias towards certain interests and activities (e.g., towards the arts). However, virtually nothing is known about whether synaesthetes have an atypical personality profile. In this study, a standard measure of personality was administered (Big Five Inventory) along with two questionnaire measures of empathy. Synaesthetes, relative to demographically matched controls, reported higher levels of ‘Openness to Experience’ which is known to be related to imagination and artistic tendencies. They also reported higher levels of ‘Fantasizing’ on one of the empathy measures, which is conceptually related to Openness, although their self-reported empathy did not differ in other respects. In addition, synaesthetes reported lower levels of Agreeableness which we did not predict in advance.  相似文献   
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《Philosophical Psychology》2012,25(4):503-520
Several recent accounts claim that imagination is a matter of simulating perceptual acts. Although this point of view receives support from both phenomenological and empirical research, I claim that Jean-Paul Sartre's worry formulated in L'imagination (1936) still holds. For a number of reasons, Sartre heavily criticizes theories in which the sensory material of imaginative acts consists in reviving sensory impressions. Based on empirical and philosophical insights, this article explains how simulation theories of imagination can overcome Sartre's critique by paying attention to the motor dimension of imagination. Intending to clarify the status of the sensory in imagination, a motor theory of imagination is presented in which the sensory component of imagination is interpreted in terms of anticipated sensory consequences of preparation for motor action.  相似文献   
57.
贾江鸿 《现代哲学》2006,(3):100-107
我们面临着一个笛卡尔哲学的理论困难:一方面他在形而上学的沉思中对思维和广延做出区分;另一方面,又在现实当中坚持人的灵魂和身体的不可分。而恰恰是在这种困境当中,想象具有了不可替代的重要性。没有想象,思维就不能通向物体性事物,物体性事物就是不可衡量的,作为思维根本性才能的理智就不能完成一个对物体性事物的基本认识,我们的激情就难以产生,我们的意志就难以发挥作用。想象是思维转向物体性广延的重要中介。  相似文献   
58.
Models of autobiographical memory suggest a close association between memories, future imagination and setting specific personal goals. However this association has yet to be tested with depressed individuals. The aim of this study was to examine whether the specificity of remembering past and imagining future personal events is associated with the specificity of approach and avoidance goals in depressed individuals. Two samples comprising adults who met criteria for major depressive disorder (MDD; N=30) and adults who had no prior history or current depression (N=30) completed autobiographical memory and future event tests, and a personal goal task. In the depressed sample, the specificity with which participants remembered the past was significantly associated with the specificity with which they generated future goals. The depressed sample also elicited fewer specific approach and avoidance goals compared to the non-depressed sample. These findings suggest that an overgeneral memory deficit extends to impairments in goal specificity.  相似文献   
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Our traditional Western worldview is often unconsciously based on a polarized, dichotomous perspective. However, many of Jung's ideas hint at a deep interrelation between opposites, such as inside and outside, which are, as the principle of synchronicity shows, rooted in a conceptualization of psyche and matter conceived as intertwined. Another pair of philosophical concepts, traditionally considered as opposites, needs further investigation: that between imagination and reality. If we are lucky in our daily practice as analysts, we can use imagination as a powerful tool to help people discover themselves as individuals and to get in deeper, more lively and responsible touch with reality. This paper explores the difference that Jung outlined between ‘active imagination’ and ‘passive fantasies’, and the transformative power of taking an active part in what imaginatively happens – he called it ‘active participation’ – rather than being passively overwhelmed by invasive fantasies. It is argued that it makes a great difference whether we become the actors and not just the spectators of our lives, and this is linked with the core of the individuation process in which, if individuals discover their particular place and meaning in the universe, they can live an ‘active life’, playing a heartfelt and responsible role in the collective world to which they belong. These ideas are at the heart of Jung's work, and they represent one of the roots of Jungian social activism.  相似文献   
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