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81.
2003年诺贝尔医学奖给科学界的多重启示(上) 总被引:1,自引:0,他引:1
2003年诺贝尔医学奖授予了两位美英物理学家,劳特布尔和曼斯菲尔德,表彰他们在磁共振成像方面的发现.这些发现导致现代磁共振技术的开发,这一技术标志着医学诊断学和科学研究中的一项突破.该项发现建筑在核磁和核磁共振现象被发现的基础之上.核磁现象的发现及其应用导致了1943、1944和1952年诺贝尔物理学奖的获得.核磁共振现象的发现及其应用导致了1991年和2002年诺贝尔化学奖的获得.这意味着,2003年诺贝尔医学奖是该系列发现中第六个诺贝尔科学奖. 相似文献
82.
This study tested Annett's right-shift theory on spatial ability with two samples from China. The Vandenberg Mental Rotation Test (MRT), Edinburgh Handedness Inventory, and Family Handedness Questionnaire were administered to 266 high school students and 297 undergraduates. We found very few r++ or r-- among Chinese students. Most Chinese are either moderately right-handed or ambidextrous. Consistent with Casey's finding, we found using different methods to classify handedness leads to different conclusions. However, we did not find the effect of familial handedness that Casey found. Visual strategy is related to success on the MRT but handedness is not. 相似文献
83.
David K. Carson Kent W. Becker Kevin E. Vance Nancy L. Forth 《Contemporary Family Therapy》2003,25(1):89-109
The purpose of this study, using an online methodology, was to investigate therapists' perceptions of the role of creativity in couples' and family therapy. Along with completing a quantitative measure assessing creativity in their work, participants responded to four open-ended questions which addressed the meaning of creativity, characteristics of a creative family therapist, some creative interventions they have used with couples and families, and barriers to their own creativity as a family therapist. A total of 142 marriage and family therapists in 36 states in the United States participated. The findings shed light on the unique importance of creativity in couples and family treatment. 相似文献
84.
85.
The authors investigate two competing hypotheses about how chronic vividness of imagery interacts with the vividness and salience of information in decision making. Results from four studies, covering a variety of decision domains, indicate that chronic imagery vividness rarely amplifies the effects of vivid and salient information. Imagery vividness may, in fact, attenuate the effects of vivid and salient information. This is because, relative to nonvivid imagers, vivid imagers rely less on information that appears obvious and rely more on information that seems less obvious. This tendency is so robust that vividness of imagery may amplify the effects of vivid information only when this information is the only information available in the decision field. The findings seem to reflect vivid imagers' tendency to totally immerse themselves in a decision problem and scrutinize the available information creatively. 相似文献
86.
William A. Rottschaefer 《Zygon》1999,34(1):57-65
In Augustinian fashion, James B. Ashbrook and Carol Rausch Albright develop a neurotheology that finds evolutionarily based correlations between the functions of the human mind-brain and the roles God plays in human life. I argue that their assumptions of anthropomorphism , that the human mind-brain must conceptualize its environment in human terms, and realism , that anthropomorphism is correct, are evolutionarily unlikely. I conclude that the image of God ( imago dei ) the authors find reflected in the human mind-brain appears to derive from their Christian religious commitments rather than from evolutionary theory. 相似文献
87.
Nancey Murphy 《Zygon》1999,34(4):573-600
This essay considers ways in which Darwin's account of natural processes was influenced by economic, ethical, and natural-theological theories in his own day. It argues that the Anabaptist concept of "the gospel of all creatures" calls into question alliances between evolutionary theory and social policy that are based on the dominance of conflictual images such as "the survival of the fittest" and questions the negative images of both nature and God that Darwinism has been taken to sponsor. The essay also considers developments in biology that have called into question dualist accounts of human nature as body and soul, thus reminding us that we are fully a part of the natural world and thus contributing, in turn, to a better theological grasp of God's relation to nature. 相似文献
88.
Solomon H. Katz 《Zygon》1999,34(2):237-254
The human community faces today the most serious challenges ever to have confronted the planet in the areas of health, environment, and security. Science and technology are essential for responding to these challenges. More is needed, however, because science is not equipped to deal adequately with the values dimensions and the political issues that accompany the challenges. For an adequate response, there must be cooperative effort by scientists and statespersons, informed for moral leadership by the religious wisdom that is available. The religious communities can provide this spiritual dimension, thereby fulfilling their traditional role, but it will require their coming to terms with the character of the scientific and technological base of contemporary culture. The paper lays the conceptual groundwork for understanding these issues. 相似文献
89.
Rudolf B. Brun 《Zygon》1999,34(1):93-100
The idea that the Creator has a plan for creation is deeply rooted in the Christian notion of Providence. This notion seems to suggest that the history of creation must be the execution of the providential plan of God. Such an understanding of divine providence expects science to confirm that cosmic history is under supernatural guidance, that evolution is therefore oriented toward a goal—to bring forth human beings, for example. The problem is, however, that science finds evidence for neither supernatural guidance nor teleology in nature. To address this problem, I understand Niels H. Gregersen to suggest that God is involved in the creative process. The reason science cannot demonstrate God's supernatural guidance of evolution is that the Creator structures the process from within. Gregersen argues that God is involved in the process of creation by changing the overall probability pattern of evolving systems.
In my view, such a model of how God interacts with creation is supported neither by orthodox Christianity nor by modern science. After a critique of Gregersen's argument and a brief history of the relationship between Christianity and science, I shall suggest an alternative. It is that the freedom of creation to create itself is implicit in the fundamental dogma of Christianity that God is love. 相似文献
In my view, such a model of how God interacts with creation is supported neither by orthodox Christianity nor by modern science. After a critique of Gregersen's argument and a brief history of the relationship between Christianity and science, I shall suggest an alternative. It is that the freedom of creation to create itself is implicit in the fundamental dogma of Christianity that God is love. 相似文献
90.
Gregory R. Peterson 《Zygon》1999,34(1):139-149
Beginning with the End represents an excellent collection of articles devoted to the thought of Wolfhart Pannenberg. This volume includes many of the most important thinkers in the science-religion dialogue and shows as well the importance and impact of Pannenberg's theology. This response addresses themes that surface in several of the articles: What is religion? What is science? What is theology? What is God? On some of these themes there is agreement, on others sharp disagreement. The conclusion also considers what this volume suggests about the future of Pannenberg's theology. 相似文献