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31.
Gregory R. Peterson 《Zygon》1997,32(2):189-206
Does God have a mind? Western theism has traditionally construed God as an intentional agent who acts on creation and in relation to humankind. God loves, punishes, and redeems. God's intentionality has traditionally been construed in analogy to human intentionality, which in turn has often presumed a supernatural dualism. Developments in cognitive science, however, render supernatural dualism suspect for explaining the human mind. How, then, can we speak of the mind of God? Borrowing from Daniel Dennett's intentional stance, I suggest that analogical reasoning regarding the mind of God be abandoned in favor of an ontologically agnostic approach that treats God as an intentional system. In this approach, God's purposive action is an explanatory feature of the believer's universe, a real pattern that informs our values and beliefs about the world and our place in it. 相似文献
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K. Helmut Reich 《Zygon》1995,30(3):383-405
Abstract. A strategy for deeding systematically with such complex relationships as those between science and theology is presented after a brief overview of the historical record and illustrated in terms of the concept of divinity. The application of that strategy to the title relationships yields a multilogical/multilevel solution which presents certain analogies to or isomorphisms with the doctrine of the Trinity. These concern mainly the multilogical/multilevel character of both conceptualizations and the relational and contextual reasoning required to conceive them. Furthermore, certain characteristics of the doctrine facilitate the dialogue between theologians and scientists on account of their similarity with such scientific concepts as diversity in unity, multiplicity of relationships, nonseparability, and nonclassical logic. 相似文献
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ANTHONY STEVENS 《The Journal of analytical psychology》1995,40(3):353-364
Impressive reaffirmation of Jung's archetypal hypothesis has come from developments in behavioural biology (Tinbergen 1951; Cosmides 1985), psycholinguistics (Chomsky 1965), structural anthropology (Lévi-Strauss 1967), developmental psychology (Bowlby 1969), dream research (Jouvet 1975). neuroscience (MacLean 1976), sociobiology (Wilson 1978), and evolutionary psychiatry (Gardner 1988; Gilbert 1989). A close correspondence exists between Jungian theories of dreaming in human beings and modern biological theories of dreaming in animals. A paradigm shift is under way in the direction of a growing cross-disciplinary awareness that all human sciences are about archetypal manifestations and that these apply as much to the body as to the mind. Jungian psychology must keep abreast of these developments if it is not to be sidelined and superseded by less humane therapeutic philosophies. 相似文献
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大学生场依存性─-独立性认知方式分析 总被引:14,自引:0,他引:14
对二十一个学科专业1526名大学生的场依存性─-独立性认知方式进行调查所获得的新近常模资料表明:大学生场依存性─-独立性个体差异的群体分布是正态性的,其总体平均水平以《认知方式图形测验》成绩作指标为13.7(s为4.6)。在此基础上,对文献所报道的影响场依存性─-独立性发展水平的两个因素作了进一步的研究分析,发现,大学生场依存性─-独立性的性别差异非常接近显著水平;专业分化是不依赖于性别因素而导致大学生场依存性─-独立性水平显著不同的主要因素. 相似文献
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