群组成员行动目标的一致性对群体实体性的影响:动作形式一致性的调节作用

群体被视为一个有机整体的特性被称为群体实体性。研究从行为的行动目标和动作形式两个特征维度出发,探讨了行动目标一致性和动作形式一致性如何共同作用于群体实体性。结果发现,在不同群体规模下,群体成员具有一致目标的群体实体性均高于不一致条件,但只有当行为发生在群体情景且符合合理性原则时,动作形式一致性对该影响关系才起到调节作用。该结果表明,只有当行为发生在群体情景且符合合理性原则时,行动目标和动作形式才联合作用于群体实体性。     

Naturalizing the space of reasons

Given the Sellarsian distinction between the space of causes and the space of reasons, the naturalist seeks to articulate how these two spaces are unproblematically related. In Mind and World () John McDowell suggests that such a naturalism can be achieved by pointing out that we work our way into the space of reasons by the process of upbringing he calls Bildung. ‘The resulting habits of thought and action’, writes McDowell, ‘are second nature’ (p. 84). In this paper I expose one implication of this remark, namely, that Bildung naturalism requires a conception of a type of action which is at once rational and habitual. Current orthodoxies in the philosophy of action prevent these two features from easily co‐existing. Whilst various reconciliations are possible, I argue that only one keeps Bildung naturalism intact. This, however, commits the naturalist to a conception of reasons more radically external than any to be found in current literature, according to which the agent need have no conception of what her reasons are at the time of acting. This is what I call acting in the dark of reasons. One upshot for McDowell is that this conception of reasons may be in tension with some of his other claims.     

Bare Personhood? Velleman on selfhood

In the Introduction to Self to Self, J. David Velleman claims that ‘the word “self” does not denote any one entity but rather expresses a reflexive guise under which parts or aspects of a person are presented to his own mind’ (Velleman 2006, 1). Velleman distinguishes three different reflexive guises of the self: the self of the person's self-image, or narrative self-conception; the self of self-sameness over time; and the self as autonomous agent. Velleman's account of each of these different guises of the self is complex and repays close philosophical attention. The first aim of this paper is therefore to provide a detailed analysis of Velleman's view. The second aim is more critical. While I am in agreement with Velleman about the importance of distinguishing the different aspects of selfhood, I argue that, even on his own account, they are more interrelated than he acknowledges. I also analyse the role of the concept of ‘bare personhood’ in Velleman's approach to selfhood and question whether this concept can function, as he wants it to, to bridge the gap between a naturalistic analysis of reasons for action and Kantian moral reasons.     

Distinct Visual Cues Mediate Aperture Shaping for Grasping and Pantomime-Grasping Tasks

The authors examined whether the top-down requirements of dissociating the spatial relations between stimulus and response in a goal-directed grasping task renders the mediation of aperture trajectories via relative visual information. To address that issue, participants grasped differently sized target objects (i.e., grasping condition) and also grasped to a location that was dissociated from the target object (i.e., pantomime-grasping condition). Just noticeable difference (JND) values associated with the early through late stages of aperture shaping were computed to examine the extent to which motor output adhered to, or violated, the psychophysical principles of Weber's law. As expected, JNDs during the late stages of the grasping condition violated Weber's law: a result evincing the use of absolute visual information. In contrast, JNDs for the pantomime-grasping condition produced a continuous adherence to Weber's law. Such a result indicates that dissociating a stimulus from a response is a perception-based task and results in aperture shaping via relative visual information.     

Evolutionary Theologies and Divine Action1

Abstract

Two challenges loom large for efforts to develop a theology of evolution. The first is the problem of purpose: can evolutionary processes, in which chance plays so prominent a role, be understood as the context of God's purposive action? The second is the problem of the pervasiveness of suffering and death in evolution. To the extent that we succeed in responding to the first difficulty by giving an account of how God's purposes are enacted in the history of life, we deepen the conundrum about God's relation to natural evils. In particular, if we embrace evolution as God's clever way of making life make itself, we will find it difficult to sustain the classical theological claim that death is a disruptive interloper in God's good creation.     

Conflict in the kitchen: Contextual modulation of responsiveness to affordances

Recently, human behavior has been considered the product of continuous interactions between perception, cognition and action in which “affordances” (action possibilities the environment has to offer) play an important role. Converging evidence suggests that multiple action possibilities simultaneously compete for further processing, while external and internal factors (e.g., incoming sensory information, predictions) bias this competition. In the present study we used a stop-task to investigate whether context is able to modulate the strength of the responsiveness to affordances. We therefore placed participants in an actual kitchen and workshop during electroencephalographic recordings. A faster response to context congruent objects demonstrated that the direct surrounding is able to affect responsiveness to affordances. In addition, when responses needed to be withheld, context congruent objects evoked greater response conflict as indicated by an enhanced N2 Event Related Potential (ERP) component.     

做会后悔还是不做会后悔?——自我调节模式对不作为惯性的影响

从消费者的不作为惯性反应差异出发,探讨运动模式和评估模式的消费者在错过第一次合意机会、面对第二次次优机会时购买可能性的差异及原因。通过3个研究发现,相比评估模式的消费者而言,运动模式的消费者具有更高的二次购买可能性。在自我调节模式影响次优购买可能性的过程中,预期后悔起到重要的中介作用。此外,研究还发现,当第二次次优机会中提供了与第一次机会中的产品类似但不同的替代产品时,运动模式和评估模式消费者之间的购买可能性差异消失了。     

利他行为的自我控制过程模型:自我损耗下的道德情绪的正向作用

本研究通过3个实验验证和探讨了利他行为的自我控制过程模型。实验1采用自我损耗的双任务范式,考察了自我损耗对利他行为水平的影响。实验2考察行动控制导向在自我损耗和利他行为之间关系的调节作用。实验3通过诱发道德情绪,探讨了道德情绪对自我控制资源损耗个体的利他行为决策的作用。研究得到了以下结论:(1)自我控制资源损耗会对利他行为产生不利影响。(2)行动控制导向对自我损耗和利他行为之间的关系起调节作用。(3)道德情绪能够缓解自我损耗对利他行为的不利影响。     

相对剥夺感:概念、测量、影响因素及作用

相对剥夺感(relative deprivation,RD)是指个体或群体通过与参照群体比较而感知到自身处于不利地位,进而体验到愤怒和不满等负性情绪的一种主观认知和情绪体验。目前,相对剥夺感的测量模型主要有个体–群体RD与认知–情感RD的二维垂直结构模型、认知–情感RD的双维结构模型、个体–群体RD的双维结构模型以及RD的三维结构模型。影响相对剥夺感的相关因素主要包括人口统计学变量、个体特征变量和社会环境变量。影响效应方面,相对剥夺感与心理健康、个体行为等个体水平变量以及群际态度、集群行为等群体水平变量的关系是当前关注的焦点。今后研究的重点应包括完善相对剥夺感的概念与结构、注重青少年及特殊群体研究、丰富研究内容和视角、强化纵向干预研究以及本土化和跨文化研究等。     

EVOLUTION,CONTINGENCY, AND CHRISTOLOGY

Christopher Southgate has made important contributions to theodicy and the theory of divine action in light of the contingency in evolution and the suffering of creation. What happens then when one thinks through the implications of contingency for Christology? One can admit that aesthetic and moral judgments are products of a contingent history and yet affirm that they really are valid. Similarly, we argue, one can acknowledge the contingency of Jesus’ existence, actions, and subsequent impact and still maintain that his will was uniquely united with the divine will. Following a critical engagement with the recent work of Keith Ward, we argue that a high Christology is compatible with the actual contingencies of evolutionary and social history, without the necessity of interventionist divine action.