The phenomenology of negation

Negation is a fundamental component of communication (no-answers), cognition (logical negation), perception (different color), attitude (dislike), emotion (hatred), and volition (disagreement). Its many uses make it difficult to provide an integrated definition of the concept. The aim of this paper is to show that an integrated definition of the concept can be arrived at by means of a phenomenological method structuring it into three general essences labelled lack, otherness and obstruction.

情绪汉词的主动遗忘效应:ERP研究

尽管证明人类具有主动遗忘能力的研究比较多,但是,探索情绪汉词主动遗忘效应以及电生理机制的实验却非常少。本研究采用事件相关电位技术、T/NT范式探索情绪汉词主动遗忘效应。实验一(行为研究)的结果显示,在中性和情绪汉词条件下,不回忆组的正确率都显著低于基线组,即得到了主动遗忘效应。同时,情绪汉词的主动遗忘效应量小于中性汉词。实验二(脑电研究)结果显示,在200-300ms,Fz,Cz,Pz电极点,回忆组的P2波幅高于不回忆组。在300-400ms,在Fz,Cz,Pz电极点,不回忆组的N2波幅高于回忆组。N2跟抑制过程高度相关,提示抑制是主动遗忘的一个主要原因。在400-500ms,在Pz电极点,回忆组的LPC波幅高于不回忆组。顶叶LPC跟记忆提取高度相关,提示主动遗忘阻止了回忆,这可能是主动遗忘效应发生的内在机制     

An exploration of the experience of Christian counsellors in their work with both Christian and non‐Christian clients,with particular reference to aspects of cultural transition

Aim: This study explores the experience of Christian counsellors working in both Christian and secular settings, paying particular attention to the possibility of regarding their development as a form of cultural transition. Method: Heuristic methodology was used, interviewing 22 counsellors with varying churchmanship (i.e. Christian tradition/denomination) and counselling training. Findings/Discussion: A spectrum of experiences with both Christian and non‐Christian clients emerged. The level of overtness of the counsellors’ faith with these clients varied considerably. Parallels with the experience of these counsellors and that of immigrants in terms of cultural transition are discussed. Conclusions: The experience of Christian counsellors differs with respect to the level of Christian influence (i.e. Christian or secular input) in training, supervision and work context. Those with higher secular influence have less difficulty working with clients with different belief systems and values. Implications: Christian counsellors need to be more reflexive with respect to the effect of their own value systems when working with clients, particularly if they work mostly in a Christian context. Trainers need to be aware of cultural transition aspects in the development of counsellors who have a Christian faith.     

The person in narrative therapy: a post-structural,Foucauldian account

Having a facial anomaly is more than likely to cause some degree of psychological discomfort. Prior to establishing the most appropriate psychological intervention, there is a need to determine how having an atypical appearance manifests in day-to-day life. Counselling/psychotherapy provides people with the opportunity to talk about their experience - to tell their story. the aim of this heuristic investigation is to determine the lived experience of having a cleft lip and the potential need for counselling/psychotherapy. A heuristic approach was selected as the most appropriate method and one which would enable participants to talk about their experience. It also requires the researcher to have personal experience of the phenomenon. This study highlights the lack of opportunity to talk about how the presence of a facial disfigurement impacts upon life. Even within the family, it seems, the norm was that ‘it' was there, yet not spoken about. Counselling/psychotherapy could therefore provide a form of education. Provision of such a service would give people a choice. A discussion on the limitations of heuristics indicates the importance of the researchers' awareness, of their own experience, in relation to the phenomena being investigated. In conclusion, a counsellor/ therapist is considered to be an essential member of the multi-disciplinary cleft team, caring for persons with clefts from birth to maturity.     

抽象概念表征的具身认知观

抽象概念是否通过感知经验来表征以及如何被感知经验表征是具身认知面临的一大问题.在抽象概念表征是否具有感知经验基础的问题上,具身认知理论认为抽象概念通过情境模拟或隐喻与感知经验发生联系.在抽象概念如何与感知经验表征发生联系的问题上,概念模拟理论强调情景或运动模拟在抽象概念表征中的直接作用;概念隐喻理论则侧重具体经验或具体经验与抽象概念之间的共同结构关系在抽象概念表征中的间接作用.未来研究应改变概念表征的稳定的心理实体观,从语言和抽象表征的关系、正常儿童和特殊群体的抽象概念表征差异入手,整合不同的具身认知观点.     

Syntactical Constraints on Definitions

This essay considers arguments for and against syntactical constraints on the proper formalization of definitions, originally owing to Alfred Tarski. It discusses and refutes an application of the constraints generalized to include a prohibition against not only object‐place but also predicate‐place variables in higher‐order logic in a criticism of a recent effort to define the concept of heterologicality in a strengthened derivation of Grelling's paradox within type theory requirements. If the objections were correct, they would offer a more general moral for the proper formal definition of terms in philosophical logic. The criticism nevertheless seems mistaken both in the substance and specific application with respect to legitimate synctactical constraints on definitions of key concepts in the case of Grelling's paradox. As such, the critique provides no justification for overturning previous conclusions concerning the possibility of resurrecting a type‐observant version of Grelling's heterologicality paradox.     

Frege Puzzles and Mental Files

This paper proposes a novel conception of mental files, aimed at addressing Frege puzzles. Classical Frege puzzles involve ignorance and discovery of identity. These may be addressed by accounting for a more basic way for identity to figure in thought—the treatment of beliefs by the believer as being about the same thing. This manifests itself in rational inferences that presuppose the identity of what the beliefs are about. Mental files help to provide a functional characterization of a mind capable of this presupposition, but more must be said to show how it may be rational. I argue that this can be done by drawing out the way in which mental files interact with a thinker's motivational states and so come to have normative functional properties. I show how this theory works better than some other treatments of mental files.     

The source of the truth bias: Heuristic processing?

People believe others are telling the truth more often than they actually are; this is called the truth bias. Surprisingly, when a speaker is judged at multiple points across their statement the truth bias declines. Previous claims argue this is evidence of a shift from (biased) heuristic processing to (reasoned) analytical processing. In four experiments we contrast the heuristic‐analytic model (HAM) with alternative accounts. In Experiment 1, the decrease in truth responding was not the result of speakers appearing more deceptive, but was instead attributable to the rater's processing style. Yet contrary to HAMs, across three experiments we found the decline in bias was not related to the amount of processing time available (Experiments 1–3) or the communication channel (Experiment 2). In Experiment 4 we found support for a new account: that the bias reflects whether raters perceive the statement to be internally consistent.     

The Baltimore Mural Project: An approach to threshold concepts in religious studies

The Baltimore Mural Project (BMP) seeks to connect religious studies education to the growing literature on threshold concepts in order to address bottleneck areas in student learning. The project is designed for undergraduate service courses comprised of mostly non‐majors: for example, world religions. Students in these courses often struggle to understand and apply the discipline's unique approaches to the study of religion (i.e. its threshold concepts). Rather than merely memorize certain facts about a religious tradition's myths [or world forming stories], rituals [or embodied disclosures], materials, and so on... students are asked to apply threshold concepts related to religion, art, and the social good to the study of murals in Baltimore. Through a series of project elements (including: field work, photography, digital geomapping, and quantitative, qualitative, and archival research) the BMP helps students who struggle with threshold concepts in religious studies by creatively connecting the more conventional aspects of world religions courses to social justice issues related to mural art in Baltimore. By experientially helping students to make these connections, they are able to find creative routes through otherwise hindering barriers to their learning in religious studies.