大学生偶发和外显编码中的自我参照效应

在自我参照范式中加入偶发编码加工方式,并采用R/K判断范式考察中国大学生在偶发编码和外显编码方式中的记忆成绩.结果发现:在R指标上,偶发编码方式和外显编码方式中均出现了自我参照效应和母亲参照效应;参照自我加工的记忆成绩显著高于参照母亲加工的记忆成绩;外显编码方式中的记忆成绩显著高于偶发编码方式的记忆成绩.结果提示,当需提高对信息的记忆成绩时,只要呈现自我线索就足够了,并不需要对其进行外显编码加工.     

Distinctive career orientations of Holland personality types

The primary source of empirical support for Holland's (1973) assumption that people tend to prefer and search for environments that are consistent with their dominant personal characteristics has been research on the tendency of college students to choose congenial college environments. The purpose of this study is to determine if a sample of male college students, classified according to Holland's six personality types, also prefer occupational environments that are consistent with their primary personal orientations. Stepwise, discriminant analysis procedures are used to test the null hypothesis that there are no statistically significant differences in the characteristics of occupational environments preferred by male students classified according to Holland's personality types. The relationship of the results of this analysis to possible improvements in the areas of career counseling and placement services and future research on job satisfaction in complex organizations is discussed.     

An evaluation of forced-choice and true-false item formats in personality assessment

The reliabilities and validities of true-false and forced-choice formats in personality assessment were compared. Subjects from college residential units were assigned randomly to groups receiving the Personality Research Form (PRF) in either forced-choice or standard true-false form. Reliabilities were substantially higher for the true-false form. Peer rating validities for each format were in a comparable range, but correlations with self-ratings were higher for the true-false form. Results do not support the contention that a forced-choice format is consistently more valid than a standard format. Subjects well acquainted with ratees manifested more highly differentiated judgments, showed consistently higher validity, but were more prone to show a bias to attribute more salient traits, like dominance and exhibition, to ratees.     

A reexamination of the faithful subject role

Fillenbaum (Journal of Personality and Social Psychology, 1966, 4, 532–537; Fillenbaum & Frey, Journal of Personality, 1970, 38, 43–51) has proposed that a relatively large number of subjects within certain experiments will adopt a faithful subject role, that is, they will intentionally avoid basing their behavior on any suspicions they may have regarding the experimenter's hypothesis. However, examination of the studies on which this conclusion was based casts doubt on whether Fillenbaum's subjects were truly faithful or whether they may have become aware of the nature of the deception after all opportunity for awareness to influence their responses had passed. To test this hypothesis, awareness measures were administered to subjects either before they took an incidental learning test or (as in Fillenbaum's studies) after the test. As predicted, fewer subjects were classified as faithful in the first condition than in the second. It was concluded that, in fact, very few if any subjects are actively faithful. Discussion also concerned the problems associated with role analyses of subject behavior.     

The Idea of Creation and the Theory of Autopoietic Processes

Systems theory is proposed as a major resource for reconceptualizing a Christian theology of creation. Section I outlines the principles of the theory of autopoietic systems and discusses in particular Manfred Eigen's and Stuart Kauffman's differing views of the emergence of life. Section II shows how biblical texts conceive of God's "blessing" as a divine installment and reshaping of spatio-temporal fields for creaturely self-productivity. On this double basis, Section III undertakes a constructive attempt to formulate a theology of self-productivity within a Trinitarian framework. The unity of divine self-consistency and capacity for self-relativization is seen as the clue for understanding how God not only sustains the world in general but also influences particular processes by changing the overall probability pattern of evolving systems.     

Genetic Engineering,Virtue-First Enhancement,and Deification in Neo-Irenaean Theodicy

This article seeks to provide a unified explanation to two profound challenges to Christian belief: the existence of evil and Darwin’s theory of natural selection. It is argued that an understanding of the full implications of our evolutionary past in conjunction with the Irenaean theodicy provides us with the best answer to these challenges. The traditional Irenaean theodicy emphasizes the importance of education for soul building. Soul building can benefit from technologically enhancing the biological superstructure of our humanity. In particular, genetic engineering can enhance human virtue. The biological basis of our moral natures can be improved using genetic technologies, including (possibly) somatic and germline engineering. To plan for virtue-first enhancement—the Genetic Virtue Project, which focuses on genetic improvements to our moral natures—is of paramount importance for the neo-Irenaean theodicy.     

RELIGION AND SCIENCE THROUGH THE AGES: RESPONSE TO MARANGUDAKIS

Abstract This paper is in response to an article by Professor Marangudakis in Zygon in which he presented a “grand narrative” that predicted the coming of a new “axial age” (Marangudakis, 2012). In his article, Marangudakis criticized parts of my article in Zygon, “Athens, Jerusalem and the Arrival of Techno‐Secularism” (Caiazza, 2005). Two issues separate us: first, whether the Athens/Jerusalem dilemma can or should be overcome in a new axial age, and second, how benign future technological developments will be. Marangudakis thinks that the Athens/Jerusalem dichotomy will be overcome, whereas I think that the dichotomy should and will persist in future ages. I am suspicious of the future effects of current technologies, since they give political elites increased control over the individual, while Marangudakis generally applauds the new technologies (especially biotechnology). The Athens/Jerusalem dichotomy arises as an inevitable part of monotheistic religious belief.     

NATURAL SELECTION AND THE PROBLEM OF EVIL: AN EVOLUTIONARY MODEL WITH APPLICATION TO AN ANCIENT DEBATE

Abstract. Since Darwin, scholars have contemplated what our growing understanding of natural selection, combined with the fact that great suffering occurs, allows us to infer about the possibility that a benevolent God created the universe. Building on this long line of thought, I develop a model that illustrates how undesirable characteristics of the world (stylized “evils”) can influence long‐run outcomes. More specifically, the model considers an evolutionary process in which each generation faces a risk from a “natural evil” (e.g., predation, disease, or a natural disaster) subsequent to a basic resource allocation game. This allows both resource allocation and the natural evil to influence the number of surviving offspring. As the model shows, when the risk from the natural evil can be mitigated through the benevolent behavior of neighbors, the population may have increasing benevolence as a result of (1) greater risk from the natural evil and (2) a greater degree to which selfish individuals transfer resources to themselves in the resource allocation game. The main implication is that a world with evolutionary processes (in contrast to a world of static design) can allow two factors that have traditionally been considered “evils”—namely, the indiscriminate cruelty of the natural world and the capacity for humans to harm each other—to promote desirable long‐run outcomes.     

Creation and the Symbiosis of Science and Judaism

It seems to me that the critical questions that science and natural philosophy raise for Jewish theology are the following: Does God evolve? Does the universe have or even need an interpretation, specifically with reference to the fact that most of the universe most of the time is uninhabitable, and there may be many more than one universe? Does the universe need a beginning? What is distinctive about human consciousness, intelligence, and ethics in the light of evidence for evolution from all of the life sciences? Finally, will both life and the universe end? These questions are not only modern. They contain all the primary issues that have dominated rabbinic thought. That agenda can be summarized in six topics: How should we model what we believe about (1) God, (2) the world, and (3) the human being; and how should we understand the relations between them, that is, between (4) God and the world (or, creation), (5) God and the human (or, revelation), and (6) the human and the world (or, redemption)? In this paper I focus on the fourth issue, creation. My answer is presented in detail in my Judaism and the Doctrine of Creation(Samuelson 1994). Here I shall summarize my conclusions there concerning science, Jewish texts, and the correlation between them.