Visuospatial competency, handedness, and cerebral dominance

The present study addressed the question of Levy's (1974, Psychobiological implications of bilateral assymetry. In S. Dimond &; J. G. Beaumont, Hemispheric function in the human brain, NY: Halstead. Pp. 121–183.) proposal that left handers would have lowered spatial skills relative to verbal skills. In the first part of the study, performance on the PMA (visuospatial subtest) and WAIS Block Design subtest were compared between right and left handed high school and college samples. No support could be found for deficient visuo-spatial performance in the left handers. In the second part of the experiment, no relative impairment of visuospatial skills was found when subjects were classified into predicted speech dominance groups on the basis of a dichotic listening task and/or a visual half-field task. An extreme groups comparison of the most left dominant and most right dominant groups again yielded no significant differences in visuo-spatial performance. Finally, the relationship between degree of speech lateralization and visuo-spatial skills was examined. Only partial support for differences in cerebral organization for speech in left handers was found in the college sample.     

Interference effects in an auditory Stroop task: congruence and correspondence

Two auditory Stroop experiments are reported in which subjects responded vocally to the gender of the speaker of stimulus words. The interference effects found were broadly similar to those of a manual-response auditory Stroop paradigm although response-set effects appeared to operate in the data. In all experimental conditions responses were slower to stimulus words which named potential responses than to those words which did not. Such effects have not been found in previous manual-response experiments and it is suggested that the relatively high degree of S-R and of ideomotor compatibility in the vocal response task, compared with the manual task, may be responsible for this difference between the paradigms.The second experiment enabled a comparison to be made between the effects of congruence between relevant and irrelevant elements of the Stroop stimulus and the effects of correspondence between the response and the irrelevant aspect of the stimulus. A predominant influence of congruence was found when the subject responded using words semantically related to speaker gender, but an effect of correspondence was obtained when an arbitrary pairing of response word and speaker gender was required.     

Vocational behavior and career development, 1982: A review

This paper reviews the research published on vocational behavior and career development in 1982. A total of 278 studies published in 31 journals are reviewed. The literature is presented in the following major categories: discrimination; performance; turnover; satisfaction; commitment and involvement; job analysis and evaluation; selection and classification; life history experiences; performance appraisal; assessment centers; training; unions and collective bargaining; alternate work schedules; job design; pay; motivation; leadership; stress; Type A behavior; career preference, choice and behavior; consistency; maturity; indecision; work orientation; assessment; interventions; instrumentation; and methodology. Trends in current research and possible directions for future research are discussed.     

Erikson’s Schedule of Human Strengths and the Church’s Self-Images

This article focuses on Erik H. Erikson’s schedule of human strengths presented in his essay, “Human Strength and the Cycle of Generations” (Erikson 1964) and suggests that certain images of the church support these human strengths. In supporting these human strengths, they also contribute to our understanding of the importance of the fact that the church is an intergenerational body.     

Impressions of the Church of Sweden: liberal and catholic with nuances of Lutheranism

The Church of Sweden is difficult to describe or to characterise, whether as a Folk Church, a national church, as catholic or liberal, or as, in some sense, Lutheran. This article refers to aspects of its complex relations with the Roman Catholic Church and with Lutheranism at large. The author detects, from ecumenical agreement and practice, an incipient new communion of churches, based on a common claim to be catholic and also to be open to developments in society. This group includes the Church of Sweden, the Church of England, the Episcopal Church in the USA, the Old Catholic Churches of the Union of Utrecht and the Philippine Independent Church, all of which are in communion with each other. The author's presentation is set out in relation to the Church of Sweden's liturgical and sacramental life, its church–state relations, and in an account of the rather asymmetrical shape of ecumenism in Sweden, in all of which the question of gender plays a role.     

Pathologies of Desire and Duty: Freud, Ricoeur, and Castoriadis on Transforming Religious Culture

This article emphasizes an underappreciated aspect of Freud’s critique of religion taken up in the writings of Ricoeur and Castoriadis: the degree to which pathologies of desire and duty imbue our relation to shared cultural forms, i.e., narratives, ideals, and values. Both thinkers find in Freud’s anti-religious polemic a valuable attempt to address the intransigence, fanaticism, and violence that can result from an unreflected affirmation of Tradition. Alongside developing a respect and acceptance of other cultures, they argue for the need to establish a critical relation to ‘sacred’meaning structures, one that mirrors interpretive strategies within the psychoanalytic process. Ricoeur and Castoriadis critique Freud’s accentuation of neurosis while extending his thinking into personal-philosophical and social-political contexts.

Who is the Lifelong Learner? Globalization, Lifelong Learning and Hermeneutics

The aim of this essay is to elaborate on the inner connection between three such diverse entities as lifelong learning, globalization and hermeneutics. After placing lifelong learning in a societal context framed by globalization, my intention is to reflect on the prerequisites for introducing a hermeneutical contribution to the understanding of lifelong learning. First, it is stated that globalization is the most profound horizon today for explaining the current interest we experience in both lifelong learning and hermeneutics. Second, from these links to on globalization, we can also expect to find new links between lifelong learning and hermeneutics. Third, the predominant configuration of lifelong learning according to the logics of globalization and virtues of flexibility is demonstrated, and thereafter criticized mainly from the perspectives of philosophical anthropology. Finally, an alternative configuration of meaning and identity formation in lifelong learning is proposed by utilizing a reformulated theory of interpretation made possible thanks to recent metamorphosis inside the hermeneutical tradition itself.

Believing one’s reasons are good

Is it coherent to suppose that in order to hold a belief responsibly, one must recognize something else as a reason for it? This paper addresses this question by focusing on so-called “Inferential Internalist” principles, that is principles of the following form: in order for one to have positive epistemic status Ø in virtue of believing P on the basis of R, one must believe that R evidentially supports P, and one must have positive epistemic status Ø in relation to that latter belief as well. While such principles and their close relatives figure centrally in a wide variety of recent epistemological discussions, there is confusion in the literature about what, precisely, Inferential Internalism commits one to and whether it is so much as coherent. This paper (1) articulates a broader framework for understanding the notion of epistemic responsibility, (2) motivates Inferential Internalism on the basis of considerations about the basing relation, epistemic responsibility, and parallels with practical deliberation, (3) defends Inferential Internalism against charges of incoherence leveled by James Van Cleve and Paul Boghossian, and (4) shows that contrary to a currently widespread view, Inferential Internalism is coherent even if foundationalism and the a priori are rejected. The paper closes with a preliminary argument for an affirmative answer to the initiating question about the requirements of epistemic responsibility.     

Flashpoints in Interpreting Paul

In this article, Luther Seminary New Testament scholar Arland Hultgren outlines the unresolved issues of the “New Perspective on Paul”: (1) the question of legalism in pre‐Pauline Judaism; (2) justification by faith; and (3) the use of the objective or subjective genitive in the “pistis Christou Debate.” On the question as to whether Luther got Paul right, Hultgren points out a difficulty, namely, those addressing this question frequently fail to designate precisely what they mean by “Lutheran.”     

Depiction and plastic perception. A critique of Husserl’s theory of picture consciousness

In this paper, I will present an argument against Husserl’s analysis of picture consciousness. Husserl’s analysis of picture consciousness (as it can be found primarily in the recently translated volume Husserliana 23) moves from a theory of depiction in general to a theory of perceptual imagination. Though, I think that Husserl’s thesis that picture consciousness is different from depictive and linguistic consciousness is legitimate, and that Husserl’s phenomenology avoids the errors of linguistic theories, such as Goodman’s, I submit that his overall theory is unacceptable, especially when it is applied to works of art. Regarding art, the main problem of Husserl’s theory is the assumption that pictures are constituted primarily as a conflict between perception/physical picture thing and imagination/picture object. Against this mentalist claim, I maintain, from a hermeneutic point of view, that pictures are the result of perceptual formations [Bildungen]. I then claim that Husserl’s theory fails, since it does not take into account what I call “plastic perception” [Bildliches Sehen], which plays a prominent role not only within the German tradition of art education but also within German art itself. In this connection, “plastic thinking” [Bildliches Denken] was prominent especially in Klee, in Kandinsky, and in Beuys, as well as in the overall doctrine of the Bauhaus. Ultimately, I argue that Husserl’s notion of picture consciousness and general perceptive imaginary consciousness must be replaced with a more dynamic model of the perception of pictures and art work that takes into account (a) the constructive and plastic moment, (b) the social dimension and (c) the genetic dimension of what it means to see something in something (Wollheim).