A tale from the pit – educational work at the university

Universities have their own particular ways of doing things. They have their own histories, their titles, their policy documents to attend to, and their own practices that have often evolved and taken form over centuries. The overall aim in this article is to illustrate an individual’s complex growth into becoming a proficient university teacher from being a novice. With a phenomenological point of departure I analyze the embodied working conditions that a newcomer to university teaching carries around and gradually becomes familiar with – and even relatively proficient in – over a period of about three years. The focus in the article is the newcomer’s reflective struggle with understanding her/himself and the social and cultural demands and possibilities that s/he is confronted with.     

Feedback on reflection: comparing rating-scale and forced-choice formats for measuring and facilitating teacher team reflective practice

This study focused on elements of measurement and feedback for teacher reflective practice. The measurement component examined the use of the Survey of Reflective Practice: A Tool for Assessing Development as a Reflective Practitioner to measure reflective practice and promote reflection, and compared educator responses using rating-scale and forced-choice item formats. The feedback component observed teachers and mentors collaborating to set goals that facilitate growth as a reflective practitioner. Results suggest the instrument can be used to measure and facilitate a teacher team’s level of reflection with one important caveat: our results indicate that there may be a threshold level of reflection necessary before teachers can benefit from the examined collaborative process. In addition, results suggest that the forced-choice item format might help mentors move away from a judging and evaluating mindset to a mindset of thoughtful analysis of the conditions and qualities that most accurately describe the team’s reflective behavior.     

Cognitive Reflection Predicts Real‐Life Decision Outcomes,but Not Over and Above Personality and Decision‐Making Styles

The Cognitive Reflection Test (CRT), designed to assess the ability to inhibit intuition to process a problem analytically, predicts people's performance in many normative judgement and decision‐making tasks (e.g., Bayesian reasoning, conjunction fallacy and ratio bias). However, how the CRT predicts normative decision‐making performance is unclear, and little is known about the extent to which the CRT predicts real‐life decision outcomes. We investigate the role of the CRT in predicting real‐life decision outcomes and examine whether the CRT predicts real‐life decision outcomes after controlling for two related individual differences: the Big Five personality traits and decision‐making styles. Our results show that greater CRT scores predict positive real‐life decision outcomes measured by the Decision Outcome Inventory. However, the effect size was small, and the relationship became non‐significant after statistically controlling for personality and decision‐making styles. We discuss the limited predictive role of cognitive reflection in real‐life decision‐making outcomes, along with the roles of personality and decision‐making styles. Copyright © 2015 John Wiley & Sons, Ltd.     

Short-term and long-term relationships between reflection and performance in teams: evidence from a four-wave longitudinal study

Previous theory and research suggest that team reflection is beneficial for team performance. We argue that results remain inconclusive because prior studies have not accounted for the dynamic nature of this relationship. This paper addresses this research gap by examining time-specific relationships among variables and the intra-team variability of changes across time. In a four-wave longitudinal field study with 97 teams (N = 453 team members) performing a business simulation task, short-term (i.e., autoregressive, cross-lagged effects) and long-term (i.e., latent trajectories) relationships between team reflection and performance were explored. We found evidence that reflection had negative autoregressive effects and that there were direct positive short-term relationships between reflection and performance. Reflection trajectories were seen to decline across time and performance trajectories to increase across time. In addition, teams with either low initial reflection or low initial performance showed higher increases in reflection across time, whilst higher increase in reflection was negatively related to change in performance. Findings are discussed with respect to how they extend the previous literature and what directions they suggest for future research.     

Perfectionism and psychological distress: evidence of the mediating effects of rumination

Three studies investigated the role of ruminative tendencies in mediating the effects of multidimensional perfectionism (Hewitt & Flett, 1991) on psychological distress. Study 1 (Sample 1, N = 279; Sample 2, N = 224) and Study 2 (N = 205) found evidence, cross‐sectionally and prospectively, that brooding ruminative response style either fully or partially mediated the effects of socially prescribed and self‐oriented perfectionism on psychological distress, depression and hopelessness levels. In addition, Study 3 (N = 163) confirmed these mediation effects for socially prescribed perfectionism in relation to depression and hopelessness, 2 months later, after initial levels of distress were controlled. Overall, these findings provide evidence that brooding ruminative response style is an important mechanism that can explain, in part, the relationship between perfectionism and distress. Copyright © 2006 John Wiley & Sons, Ltd.     

论学习迁移规律在中医教学过程中的地位与作用

学习迁移泛指一种学习对另一种学习的影响,一般指先前学习已获得的知识、技能、方法和态度对以后学习新的知识技能及研究解决问题的影响.通过学习迁移现象在中医教学过程中的不同表现,指出学习迁移规律是符合中医的教学规律的,有意识地应用学习迁移规律能够很好地促进中医教学,并就如何应用学习迁移规律改进中医教学提出了自己的看法.     

Analytic Phenomenology (or “What It Is Like”) vs. Husserlian Phenomenology

I begin this paper by outlining two senses of “phenomenology.” First, the “what it is like” or “analytic tradition” sense: the verbalization of qualitative states of consciousness of which we are aware. Second, the “Continental” sense: the rigorous study of the structures of consciousness. I outline the ways in which these two senses diverge. First, Continental phenomenology involves a diversified account of consciousness, states of awareness, and the human person. The phenomenologist articulates this account not by introspection but via acts of phenomenological reflection concerning eidetic intuitions about essential structural features. Second, via the method of “sense explication,” the phenomenologist can articulate an account of passive and subconscious states which we are not strictly “aware” of. The conclusion shows these divergences of senses are sometimes overlooked, leading to equivocation. Zahavi and Gallagher must be employing the “what it is like” sense when they make certain “phenomenological” arguments concerning social cognition, yet Spaulding’s ensuing critique of phenomenology is directed at Continental phenomenology. Also, it is only phenomenology in the “what it is like” sense which cannot contribute to subpersonal psychology. Genetic Continental phenomenology describes the lawful relations amongst the precursors and preconditions which give rise to conscious experience, constituting a type of (non-causal) subpersonal explanation.     

Postfoundationalism and Interdisciplinarity: A Response to Jerome Stone

Abstract. In my recent work I argued that the religion and sciencedialogue is most successful when done locally and contextually. However, I also argued against theology's epistemic isolation in a pluralist, postmodern world, and for a postfoundationalist notion of human rationality that reveals the interdisciplinary, public nature of all theological reflection. I now want to explore the possibility that, when we look at what the prehistory of thehuman mind reveals about the biological roots of all human rationality, some forms of contemporary evolutionary epistemology may actually hold the key to understanding the kind of cognitive fluidity that enables true interdisciplinary reflection. Philosophically the religion and science dialogue benefits from this move when a postfoundationalist notion of rationality redescribes the dynamic interaction of our various disciplinary dialogues with one another as aform of transversal reasoning. Transversality in this sense justifies and urges an acknowledgment of multiple patterns of interpretation as one moves across the borders and boundaries of different disciplines.     

Living in a Digital Culture

Today our lives are filled with technology through which we communicate, work, play, and even engage with for making meaning. This implies the pervasive presence of digital media as an integral part of our everyday life. Although studies on media are mostly done by sociology and communication students, living in a digital age has significant implications for theological reflections. Despite this being the case, there is a gap in terms of a religious response to technology. In response to this, the aim of this article is to stimulate theological reflections with regard to living in a digital culture. This is achieved by raising theological questions in the hope that theology could take a proactive role in these discussions. The implications of living in a digital culture are quite vast; therefore, the focus will be limited to how a community is formed and sustained, and the possible implications for the church as community.     

Collaborative relationships and dialogic conversations: ideas for a relationally responsive practice

The author presents a set of philosophical assumptions that provide a different language for thinking about and responding to the persistent questions: “How can our therapy practices have relevance for people's everyday lives in our fast changing world, what is this relevance, and who determines it?” “Why do some shapes of relationships and forms of talk engage while others alienate? Why do some invite possibilities and ways forward not imagined before and others imprison us?” The author then translates the assumptions to inform a therapist's philosophical stance: a way of being. Next, she discusses the distinguishing features of the stance and how it facilitates collaborative relationships and dialogic conversations that offer fertile means to creative ends for therapists and their clients.