EMBODIED TRANSCENDENCE: BONOBOS AND HUMANS IN COMMUNITY

Multiple dimensions and textures of transcendence are evoked not just by reflection on humans in their relationship with God and community but also by encounter with bonobos—primates that are very close genetic kin with humans. The promise for theological reflection is rooted in bonobo social adaptation as a highly cooperative species. Bonobo sexual behavior accompanies and expresses a high level of social intelligence. The point of my project is not a scientific one intended to argue persuasively for individual self-awareness or self-transcendence in bonobos. Instead, it emphasizes connectedness, interdependence, and sociality as windows on transcendence. Such a view does not require consciousness or intellectual recognition of self-in-relation, but it certainly presumes embodiment of self-in-relation. Various textures of transcendence reflect multidirectional relationships among Pan paniscus (bonobos), Homo sapiens , and the Sacred.     

焦虑性神经症的认知和躯体感觉研究

从Ｓｃｈａｃｈｔｅｒ的二因素理论和Ｂｅｃｋ的认知模式观点出发,采用信念量表、广场恐怖认知问卷、躯体感觉问卷、Ｈａｍｉｌｔｏｎ焦虑及抑郁量表,以抑郁患者和正常人两组作对照,调查了焦虑患者的焦虑、认知及躯体感觉的相互关系。初步结论是,“躯体损害性”自动想法和对躯体感觉的过分担心是临床焦虑的特征;“社会、行为后果性”想法似乎是焦虑和抑郁患者共有的。焦虑的认知内容是以“危险”为主题的,躯体感觉和认知错解在焦虑发生发展中起重要作用。“危险”的负性自动想法和焦虑关系密切,而由非理性信念所反映的特定的认知图式可能促使患者过度夸大危险性。这一结果在一定程度上支持了两因素理论和Ｂｅｃｋ的认知模式     

Effectiveness of negative-thought-reduction, meditation, and placebo training treatment in reducing anger

Twenty-nine highly angry subjects who obtained high scores on Spielberger's Trait component of State-Trait Anger Scale went through a thought-listing procedure to determine their negative self-statements in response to high, medium, and low anger-arousing situations. It was found that subjects made more negative self-statements in response to a high anger-arousing situation compared to the medium and low anger-arousing situations. The subjects were divided into four groups. Subjects in one group were trained to reduce their negative thoughts, subjects in a second group were trained to meditate, subjects in the third group were asked to imagine the high anger-arousing situations (placebo procedure), and subjects in the fourth group were given no treatment. It was found that the subjects in the Negative-thought-reduction, Meditation and Placebo groups showed improvement in trait anger, anger aroused through high-anger situations, anger scores across a wide variety of situations, unconstructive coping, and anger measured through physiological symptoms. The gains made through intervention were maintained at a 6-week follow-up. The No-treatment Group showed no significant change in anger scores across a wide variety of situations, unconstructive coping, and physiological symptom scores but showed a small but significant improvement in trait anger and in anger aroused by high-anger situations.     

RALPH WENDELL BURHOE: HIS LIFE AND HIS THOUGHT

Abstract. This fifth and final installment from the author's book-length study of Ralph Wendell Burhoe's life and thought covers the period 1966–1987, and it concludes with a summary of his thought. Zygon: Journal of Religion and Science began publication in March 1966, the same year in which the Center for Advanced Study in Theology and the Sciences (CASTS) was founded. Both the journal and the center were made possible by Meadville/Lombard Theological School. After a brief period of flourishing, CASTS was succeeded in 1972 by the Center for Advanced Study in Religion and Science (CASIRAS). Burhoe married Calla Butler in 1969, two years after his first wife, Frances, had died. He retired from Mead-ville in 1974. The Templeton Prize for Progress in Religion was awarded to Burhoe in 1980. His thought is summarized under the topics of values, thermodynamics, the evolution of religion, the concept of soul, God, enculturation and freedom, and the Lord of History.     

What Does “Mind-Wandering” Mean to the Folk? An Empirical Investigation

Although mind-wandering research is rapidly progressing, stark disagreements are emerging about what the term “mind-wandering” means. Four prominent views define mind-wandering as (a) task-unrelated thought, (b) stimulus-independent thought, (c) unintentional thought, or (d) dynamically unguided thought. Although theorists claim to capture the ordinary understanding of mind-wandering, no systematic studies have assessed these claims. Two large factorial studies present participants (N = 545) with vignettes that describe someone's thoughts and ask whether her mind was wandering, while systematically manipulating features relevant to the four major accounts of mind-wandering. Dynamics explains between four and 40 times more variance in participants' mind-wandering judgments than other features. Our third study (N = 153) tests and supports a unique prediction of the dynamic framework—obsessive rumination contrasts with mind-wandering. Our final study (N = 277) used vignettes that resemble mind-wandering experiments. Dynamics had significant and large effects, while task-unrelatedness was nonsignificant. These results strongly suggest that the central feature of mind-wandering is its dynamics.     

《1844年经济学哲学手稿》伦理思想研究

《手稿》较之马克思的其它著作有较为丰富的伦理思想,但其仍不是一本伦理学专著。综观《手稿》,其伦理思想,似可包括如下几方面:一是劳动异化和共产主义理论的人本价值导向;二是人论思想,奠定了马克思主义伦理学的理论基础;三是关于经济伦理或对资产阶级经济伦理的批判;四是其它伦理学观点。     

The persistent problem of targetless thought

Targetless thought raises a persistent problem for higher-order theories of consciousness. In cases of targetless thought, a subject represents herself as being in a mental state that she in fact lacks. One popular response among proponents of the higher-order theory is to say that it can appear to a subject that she is in a conscious mental state, even though that mental state doesn’t exist (Picciuto, 2017; Rosenthal 1997, 2011; Weisberg, 2010). Recently Brown and Lau (2019) and Lau and Rosenthal (2011) have shifted the debate to empirical ground, and offered evidence for real-world cases of targetless thought. In this paper, I give an alternate explanation of the evidence which avoids the need to posit targetless thoughts. As I argue, this challenges the empirical argument for the higher-order view because it shows that the evidence on offer does not discriminate between the first-order and higher-order theories of consciousness.     

智能手机成瘾者的注意执行控制功能:心智游移的作用

智能手机成瘾可能会影响个体的注意执行控制功能,以往研究结果在该影响是否取决于实验刺激与成瘾物的相关性上存在不一致,研究关注心智游移在其中的作用。采取《大学生智能手机成瘾量表》筛选被试90人分为成瘾组和非成瘾组。实验一采用反应的持续注意任务考察不同水平智能手机成瘾者的心智游移特点,采用《白日梦量表》辅助研究,结果发现智能手机成瘾被试量表得分显著更高,在实验中更多地评估任务表现,且其心智游移与偶然性的任务疏忽、一般性任务疏忽以及反应分离状态有关。实验二采用AX版本的持续操作任务探究智能手机成瘾者的注意执行控制功能中心智游移的调节作用,结果发现高频心智游移的智能手机成瘾者比低频心智游移的智能手机成瘾者维持目标更困难。研究对于理解智能手机成瘾对个体认知的影响具有一定的启示作用。     

庄子、荀子主体性思想比较

本文从天人关系理论、心性论、理想人格理论三方面比较了庄子与苟子的主体性思想。文章认为庄子的主体性思想注重人的内在本性和心灵的独立和自由,苟子的主体性思想则注重人的道德修养和治理天下的实践,由此在三方面表现出不同的内涵与特征。