语言转向和西方心理学理论和研究的深入发展

语言转向是西方哲学自我批判的产物,对西方心理学摆脱\"康德式难题\"具有重要意义。该文以西方哲学语言转向的内在逻辑为理论背景,分析了由此引发的西方心理学研究主题、线索和路径变迁。分析哲学、解释学和结构主义是语言转向的三种方式,共同实现了20世纪的语言转向,影响心理学理论和研究的变迁,推动心理学关注语言建构和文本陈述,激发新的心理学理论和研究。     

母亲元情绪理念与学前儿童社会适应的相互作用关系

采用追踪设计对438名学前儿童母亲进行问卷调查研究,主要探讨了母亲元情绪理念与学前儿童社会适应的相互作用关系。交叉滞后分析结果表明：（1）相邻两次测量的母亲各元情绪理念之间,社会适应各指标之间均具有中等程度的稳定性;（2）同一时间点的母亲各元情绪理念与儿童社会适应各指标之间均显著相关;（3）母亲元情绪理念与儿童社会适应之间部分存在着相互作用关系：控制了变量自身的连续性后,前测的母亲情绪教导显著正向预测后测的儿童敏感合作;前测的母亲情绪不干涉显著正向预测后测的儿童愤怒攻击、焦虑退缩行为;反过来,前测的儿童敏感合作能正向预测后测的母亲情绪教导,显著负向预测情绪不干涉、情绪摒除和情绪紊乱;前测的焦虑退缩能显著正向预测后测的母亲情绪摒除和情绪紊乱。     

Skinner on cognition

One of the most controversial, if not the most controversial, aspect of behaviorism is its claims (actual and putative) concerning cognition. Part of this controversy is caused by egregious exegetical errors on the part of Skinner's critics. Critics can then easily refute behaviorism by attributing these problematic claims to Skinner. This paper attempts to faithfully describe Skinner's claims regarding cognition. Skinner advances several arguments regarding the role of cognitions in human behavior and in the science of human behavior. We suggest that there are two distinct kinds of claims in this web: 1) claims regarding the proper relation between science and cognitions and 2) claims regarding the status of cognitions as natural events. Due to the multiplicity and interdependence of many of these arguments, it is best to view Skinner's position on cognition as consisting of a web of interdependent claims.     

RESPONSE TO CRITIQUES OF RELIGION IN AN AGE OF SCIENCE

Abstract. In replying to the four thoughtful critiques of my first Gifford volume I try to clarify the differences among us. I defend my use of Kuhn's concept of paradigms against Nancey Murphy's use of Lakatos's concept of research programs and then compare both of us with advocates of the “strong program” in the social construction of science. Sallie McFague identifies me with the empiricist, objectivist, “modernist” tradition and contrasts it to her own “postmodernist” acceptance of cultural relativism and the social construction of science, but I argue that I am seeking an intermediate position that redefines objectivity rather than rejecting it. Some themes common to feminist and process theology are also examin ed. In dialogue with Bob Russell I discuss the metaphysical and theological implications of the unity of space and time in relativity, the beginning of time in recent cosmology, and the thesis that God acts by determining events in indeterminate quantum systems. Finally I compare John Cobb's indebtedness to Whitehead with my own and suggest that I am more willing to adapt or modify process thought in the interpretation of scientific theories and religious experience.     

The anthropological tradition in the philosophy of medicine

The tradition of anthropological medicine in philosophy of medicine is analyzed in relation to the earlier interest in epistemological issues in medicine around the turn of the century as well as to the current interest in medical ethics. It is argued that there is a continuity between epistemological, anthropological and ethical approaches in philosophy of medicine. Three basic ideas of anthropologically-oriented medicine are discussed: the rejection of Cartesian dualism, the notion of medicine as science of the human person, and the necessity of a comprehensive understanding of disease. Next, it is discussed why the anthropological movement has been superseded by the increasing interest in medical ethics. It is concluded that the present-day moral issues cannot be interpreted and resolved without clarification of the underlying anthropological images.     

On the Argument for Divine Timelessness from the Incompleteness of Temporal Life

A promising argument for divine timelessness is that temporal life is possessed only moment by moment, which is incompatible with the existence of a perfect being.
Since the argument is based on the experience of time's passage, it cannot be circumvented by appeal to a tenseless theory of time.
Neither can the argument be subverted by appeals to a temporal deity's possession of a specious present of infinite duration.
Nonetheless, because the argument concerns one's experience of time's passage rather than the objective reality of temporal becoming itself, it is considerably weakened by the fact that an omniscient being possessing perfect memory and foreknowledge, need not find such experience to be an imperfection.     

Cognitive Science: What One Needs to Know

Cognitive science is a new paradigm that informs and involves several disciplines, including artificial intelligence, neuroscience, cognitive psychology, cognitive ethology, and the philosophy of mind. Cognitive science studies the mind as an information processor, with the computer often operating as a metaphor for the operations of the mind. Developments in the cognitive sciences stand to affect tremendously how we think of the mind and, consequently, how we think of theological and religious claims that concern the human subject. The unity of self, claims of human uniqueness, the relation of mind and body, human nature, and the personal agency of God are all areas of religious import in which the cognitive sciences need to be taken into account.     

Gustav Shpet and Phenomenology in an Orthodox Key

Gustav Gustavovich Shpet (1879--1937) is undoubtedly best known for introducing Husserlian phenomenology to Russia. He applied to aesthetics and the philosophy of language the principles he had discovered in Husserl's Logical Investigations and Ideas I. But, perhaps without knowing it, he modified the phenomenology he had found in Husserl. His modifications show a thinker who is thoroughly grounded in Russian religious thought of the late nineteenth and early twentieth centuries. The result is a philosophy that combines Husserl's analysis of the structure of consciousness with the fundamental Platonism of Orthodoxy, the doctrine of incarnation, and the related notion that matter is to be venerated.     

Philosophy and Cross-Cultural Conversation: Some Comments on the Project of Comparative Philosophy

This paper seeks to highlight the East-West asymmetry in philosophical exchanges. It draws attention to the absence of Eastern thought in the curriculum of philosophy in the West and suggests that cliches and stereotypes about cultures in general and thought-traditions in particular are perpetuated in this manner. The aim of the paper is to encourage 'cross-cultural conversation' among philosophers. A critical review of the project of 'comparative philosophy' is made to disclose the fact that despite the difficulties of such an endeavor, it is an attempt to bring thought-traditions together and is thereby useful for promoting intercultural understanding.