RE: From Prefix to Paradigm

This article is a translated chapter from a large study of the philosophy of ecology and biology. It looks at the vast array of reiterative processes in nature and culture and argues that continuous recursion is the core activity that sustains living processes at all levels. Therefore, the prefix “re,” which is central to the concepts of repetition, renewal, reinforcement, regeneration, reorganization, recursion, and religion, is a radical concept that should be considered at the paradigmatic level. The author shows that by working “revolutions into its revolutions” the process of RE complexly unifies and intermixes the past and future in order to generate the creative pulse of evolution.     

Timescapes of Security: Clocks,Clouds, and the Complexity of Security Governance

This article pulls together the disjointed complexification of security studies. Such analytical overview suggests that the perspective of “timescapes” allows for exploring the complexity that shapes meanings and practices of security and its governance. In this respect, it is the imperative to change that suggests the significance of complexity thinking to security studies—that is, it is alone in taking the discontinuities of global life seriously. Security, in this regard, is not merely about the clockwork of survival, but is redefined through the cloudlike adaptive contingency of “security as resilience.” In this setting, the security governance of complexity is identified through its dancing to the timescaped rhythms of uncertainty, cognitive challenges, complex risks, and exaptation prompted by the heterogeneity of global life.     

EMERGENCE AND NON‐PERSONAL THEOLOGY

In response to recent theories of emergence which attempt to examine system dynamics and the evolution of complexity from physics to biology and consciousness, a number of theologians have attempted to distill religious insights from a philosophical concept of emergence. Recent work by Terrence Deacon, however, which emphasizes constraint and a process understanding of complexity, undercuts significant features in emergent theologies, namely the privileging of certain loci within emergent complexity, an emphasis on efficient causation, and, theologically, an agential and personal God. The final section of this article, using the example of Navaho religious thought, argues that other religious insights which centralize norm‐ativity, global features of complexity, and are depersonalized, have greater traction with current scientific theories of emergence.     

选择反应作业中的反应组织

通过2-选择反应作业的两个反应复杂度不对称（不等）实验因素考察反应组织,发现在同一作业中无反应复杂度效应,而作业之间反应复杂度效应显著。这提示选择反应是选择已完成组织的反应,而不是实时地进行反应动作组织,进而引入动作模块的概念。即把反应组织视为选择动作模块过程。其实际意义是,在操作界面的优化设计中,要提高一组同时可选择操作R中的某一种操作Ri(R∈Ri|i=1,2,…,n）的绩效,其有效途径是应降低这一组操作R的平均复杂度;如果只降低Ri的复杂度,要提高其绩效收效甚微。     

Review

Book reviewed in this article:
David Ray Griffin, Religion and Scientific Naturalism: Overcoming the Conflicts     

基于概念复杂度的加工容量观

探讨了一个认知科学的概念——容量,主要是介绍一种基于概念维度的加工容量观.这种观点认为加工容量最好以进入某一特定运算过程的独立维度来定义,容量的增长意味着可以表征更多的维度,而概念的组块与分割是常用的表征策略.个体差异通过表征的清晰度和有效性的差异来表现,而认知的发展则是成熟与经验相互作用的结果.     

Introduction: Attaining a New Stage

The current issue of The Journal of Adult Development addresses one of the threads of adult development, namely stage and stage change. There are four major forms of adult developmental study that can be identified: positive adult development, directionless change, stasis, and decline. The first of the four forms, positive adult developmental processes, is divided into at least six areas of study: hierarchical complexity (orders, stages), knowledge, experience, expertise, wisdom, and spirituality. The topic of this special issue, stage and stage change, is therefore part of the study of positive adult developmental processes. Finally, the manner in which these topics are studied both in this special issue and elsewhere can be characterized in terms of three broad classifications (Commons & Bresette, 2000, Commons & Miller, 1998) for the acquisition of knowledge and the verification of truth in general. These classifications include analytic, experiential, and empirical means to reach truth.     

Increasing Behavioral Skills and Level of Understanding in Adults: A Brief Method Integrating Dennison's Brain Gym & #x00AE; Balance with Piaget's Reflective Processes

A single session intervention was given individually to 4 adults in order to assist them in achieving their personal goals by improving their behavioral skills for achieving the goals and their conceptual understanding of & #x201C;how to & #x201D; attain these goals. The method was based on a brain-ability analysis of understanding & #x201C;conservation & #x201D; on Jean Piaget's conservation tasks combined with Paul and Gail Dennison's Brain Gym & #x201C;balance & #x201D; procedure. My & #x201C;whole brain understanding & #x201D; model (C. A. Wolfsont, 1999, 2000) and M. L. Commons et al.'s Hierarchical Complexity Scoring System manual were used to analyze the verbal protocols (M. L. Commons et al., 1992; Commons, Danaher, & Meaney, 2000). Increases were found in the participants' conceptual understanding and in the complexity of their performance.     

The ethics of complexity and the complexity of ethics

Abstract

In this paper, we investigate the implications that a general view of complexity - i.e. the view that complex phenomena are irreducible - hold for our understanding of ethics. In this view, ethics should be conceived of as constitutive of knowledge and identity, rather than as a normative system that dictates right action. Using this understanding, we elaborate on the ethics of complexity and the complexity of ethics. Whilst the former concerns the nature and the status of our modelling choices, the latter denotes a contingent and recursive understanding of ethics. Although the complexity of ethics cannot be captured in a substantive normative model, we argue that this view of ethics nevertheless commits one to, what we term, ‘the provisional imperative’. Like Kant’s categorical imperative, the provisional imperative is sub-stantively-empty; however, unlike Kant’s imperative, our imperative cannot be used to generate universal ethical principles. As such, the provisional imperative simultaneously demands that we must be guided by it, whilst drawing attention to the exclusionary nature of all imperatives. We further argue that the provisional imperative urges us to adopt a certain attitude with regard to ethical decision-making, and that this attitude is supported and nurtured by provisionality, transgressivity, irony, and imagination.