反向对抗逻辑范式的创立与证实——人工语法PDP对抗逻辑的改进

人工语法对抗逻辑范式不能排除相似性和辨别力,导致自动反应不纯粹甚至虚假或无法检测到。本研究创立反向对抗逻辑范式,采用单因素(相容/对抗条件)被试间设计:内隐学习阶段将肯定标签与语法A绑定,否定标签与语法B绑定;测量阶段相容条件组对语法A和B做与学习阶段一致的判断,对抗条件组对语法B做与学习阶段对抗的肯定判断。实验证明:(1)外显否定标签可与语法B绑定学习而获得自动化特征,产生内隐联结自动化。(2)内隐否定知识比肯定知识更自动,知识从肯定转为否定易,从否定转为肯定难。(3)反向对抗逻辑范式能有效检测到自动反应,不受语法间形式相似性和辨别力影响。(4)首次析出高概率判断偏向效应,得到纯粹受控反应。     

Worlds in Motion: Temporality and Historicality

ABSTRACT

Worlds are always in motion; what kind of movement is at stake? In this essay, I will argue that Heidegger moves beyond Hegel by making the concept of world central to phenomenology. But how do worlds move? As history, Heidegger says; yet his initial attempt to interpret history, in the final sections of Being and Time, is at certain moments hampered by his attempt to ground the historicality of shared world in the temporality of individual Dasein. Derrida then moves beyond Heidegger by addressing paradoxes in our understanding of time and history. This allows Derrida to introduce the ethical dimension of world from the start as we are called to acknowledge that the Other brings their own world and awaits our response. Worlds are both singular and shared; and in any case, they move (and move us).     

Comparative Religious Ethics Among the Ruins

This is a response to the recent essay by Elizabeth M. Bucar and Aaron Stalnaker on “Comparative Religious Ethics as a Field of Study.” I clarify my earlier positions on method and virtue in comparative religious ethics and try to respond to some of the issues that Bucar and Stalnaker raise in regard to my arguments specifically and the field more generally. I argue that while we need not measure the practical impact of scholarly work in comparative religious ethics purely in terms of political or social action, I nevertheless worry that defining the goals of comparative inquiry in terms of the production of bewilderment, intellectual vertigo, or skeptical questions can lead to impressionistic or therapeutic methodological norms. In a similar vein, I refine my earlier position on externalism that acknowledges the impossibility of a purely externalist approach but also notes the desirability of coming to understand others “in their own terms” prior to engaging in the process of transmutation. I also question Bucar and Stalnaker's pessimism about the potential of producing “rigorously convincing ethical theory from the lived experience of regular folk,” suggesting that perhaps we are working with different conceptions of the sociology of knowledge. Finally, I consider whether we are currently in the midst of an epistemological crisis and conclude with some reflections on the rationality of the craft of comparative religious ethics.     

Contrast Is in the Eye of the Beholder: Infelicitous Beat Gesture Increases Cognitive Load During Online Spoken Discourse Comprehension

We investigated how two cues to contrast—beat gesture and contrastive pitch accenting—affect comprehenders' cognitive load during processing of spoken referring expressions. In two visual-world experiments, we orthogonally manipulated the presence of these cues and their felicity, or fit, with the local (sentence-level) referential context in critical referring expressions while comprehenders' task-evoked pupillary responses (TEPRs) were examined. In Experiment 1, beat gesture and contrastive accenting always matched the referential context of filler referring expressions and were therefore relatively felicitous on the global (experiment) level, whereas in Experiment 2, beat gesture and contrastive accenting never fit the referential context of filler referring expressions and were therefore infelicitous on the global level. The results revealed that both beat gesture and contrastive accenting increased comprehenders' cognitive load. For beat gesture, this increase in cognitive load was driven by both local and global infelicity. For contrastive accenting, this increase in cognitive load was unaffected when cues were globally felicitous but exacerbated when cues were globally infelicitous. Together, these results suggest that comprehenders' cognitive resources are taxed by processing infelicitous use of beat gesture and contrastive accenting to convey contrast on both the local and global levels.     

Introduction

The contributors to this reflection on the field consider the legacy of Christian ethics in comparative religious ethics (CRE), particularly in regard to whether the latter has escaped the parochialism and hegemony of the former, whether the legacy is simply vicious or whether it can be virtuous, and the specific ways in which the former has influenced the discipline of CRE in regard to methods and themes. Beyond these methodological questions, the contributors also speak to the historical development of Christian ethics and CRE in the cultural and institutional contexts of late twentieth century America and provide reflections on the politics of CRE as it is now practiced and debated in the field and in the academy.     

How do children view and categorise human and dog facial expressions?

Children are often surrounded by other humans and companion animals (e.g., dogs, cats); and understanding facial expressions in all these social partners may be critical to successful social interactions. In an eye-tracking study, we examined how children (4–10 years old) view and label facial expressions in adult humans and dogs. We found that children looked more at dogs than humans, and more at negative than positive or neutral human expressions. Their viewing patterns (Proportion of Viewing Time, PVT) at individual facial regions were also modified by the viewed species and emotion, with the eyes not always being most viewed: this related to positive anticipation when viewing humans, whilst when viewing dogs, the mouth was viewed more or equally compared to the eyes for all emotions. We further found that children's labelling (Emotion Categorisation Accuracy, ECA) was better for the perceived valence than for emotion category, with positive human expressions easier than both positive and negative dog expressions. They performed poorly when asked to freely label facial expressions, but performed better for human than dog expressions. Finally, we found some effects of age, sex, and other factors (e.g., experience with dogs) on both PVT and ECA. Our study shows that children have a different gaze pattern and identification accuracy compared to adults, for viewing faces of human adults and dogs. We suggest that for recognising human (own-face-type) expressions, familiarity obtained through casual social interactions may be sufficient; but for recognising dog (other-face-type) expressions, explicit training may be required to develop competence.

Highlights

• We conducted an eye-tracking experiment to investigate how children view and categorise facial expressions in adult humans and dogs
• Children's viewing patterns were significantly dependent upon the facial region, species, and emotion viewed
• Children's categorisation also varied with the species and emotion viewed, with better performance for valence than emotion categories
• Own-face-types (adult humans) are easier than other-face-types (dogs) for children, and casual familiarity (e.g., through family dogs) to the latter is not enough to achieve perceptual competence

     

Reflective structured dialogue: A conversation with 2018 American Academy of Religion excellence in teaching award winner Jill DeTemple

This conversation between the 2018 American Academy of Religion Excellence in Teaching Award winner Jill DeTemple and the editors of Teaching Theology and Religion continues an occasional series of interviews that has previously featured Jonathan Z. Smith, Stephen Prothero, Mary Pierce Brosmer, Mary Elizabeth Mullino Moore, and two previous AAR Teaching Award Winners, Joanne Maguire and Lynn Neal. After initial discussion about teaching the intro course we launch into a long discussion of “Reflective Structured Dialogue” – an effective teaching technique for staging contentious conversations, building trust and understanding, and a dialogic culture of curiosity. 1 1 The authors would like to dedicate this article to the memory of Ruel W. Tyson, Jr., a champion of collaborative scholarship and intellectual community. The research referenced in this article was supported by a subaward agreement from the University of Connecticut with funds provided by Grant No. 58942 from the John Templeton Foundation. Its contents are solely the responsibility of the authors and do not necessarily represent the official views of UCONN or the John Templeton Foundation.
     

On the Legacy of Christian Ethics in Comparative Religious Ethics

This essay is an exploratory inquiry into possible Christian ethical residues in the field of comparative religious ethics (CRE), focusing particularly on the themes of tradition and canon, trajectories of ethical reflection, emancipatory criticism, common morality, and the notion of discipline. It is suggested that even if such traces exist, they may not be detrimental to the field as currently practiced.     

Being an Intelligent Slave of God

How did premodern Muslim thinkers talk about living authentically as a Muslim in the world? How, in their view, could selves transform themselves into ideal religious subjects or slaves of God? Which virtues, technologies of the self and intersubjective relations did they see implicated in inhabiting or attaining what I shall call ?abdī subjectivity? In this paper, I make explicit how various discursive, ethical strategies formed, informed, and transformed Muslim subjectivity in early Muslim thought by focusing on the writings of an important ninth century Muslim moral pedagogue, al‐Mu?āsibī (d. 857). This study illustrates the advantages of approaching early Muslim texts and discourses through the tools and methods made available by comparative religious ethics in order to reexamine our understanding of Muslim subject formation and the role of ethical and theological discourses in the same.