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Jaan Valsiner 《New Ideas in Psychology》2005,23(3):197-206
Scaffolding is a notion that allows us to conceptualize direction towards change. As a form of guidance, scaffolding may result in both change and non-change. In this paper I apply the notion of scaffolding by signs (semiotic mediation) to the theory of Dialogical Self (DS). The DS is a construct that brings into psychology a new way of theoretical thought—thinking in dualities. Dualities are systemic units of two opposites that are mutually related by functional dynamic relations. Within the theory of DS, human psychological functioning is explained by transformations of constantly changed I-positions that are mapped both structurally (internal/external) and temporally (past/present/future). Semiotic mediation within the DS guarantees the person's psychological distancing from the here-and-now setting. This distancing is guided by promoter signs—generalized meanings of field-like form that orient the self's transformation. These signs are parts of the semiotic mediating processes where higher-level signs guide the range of openness of the sign hierarchy itself for further transformation when that is needed. 相似文献
923.
Holmes Rolston 《Zygon》2005,40(1):221-230
Abstract. Simon Conway Morris, noted Cambridge University paleontologist, argues that in evolutionary natural history humans (or beings rather like humans) are an inevitable outcome of the developing speciating processes over millennia; humans are “inherent” in the system. This claim, in marked contrast to claims about contingency made by other prominent paleontologists, is based on numerous remarkable convergences—similar trends found repeatedly in evolutionary history. Conway Morris concludes approaching a natural theology. His argument is powerful and informed. But does it face adequately the surprising events in such history, particularly notable in unexpected co‐options that redirect the course of life? The challenge to understand how humans are both on a continuum with other species and also utterly different remains a central puzzle in paleontology. 相似文献
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Thomas Jay Oord 《Zygon》2005,40(4):919-938
Abstract. Scholars of religion and science have generated remarkable scholarship in recent years in their explorations of love. Exactly how scholars involved in this budding field believe that love and science should relate and/or be integrated varies greatly. What they share in common is the belief that issues of love are of paramount importance and that the various scientific disciplines—whether natural, social, or religious—must be brought to bear upon how best to understand love. I briefly introduce the emergence of the love‐and‐science research program and note that scholars have not done well defining what they mean by love. I suggest that the present surge in love scholarship will fail to produce the positive results that it otherwise might if love is not defined well. I provide and defend a definition of love adequate for those doing love‐and‐science research: To love is to act intentionally, in sympathetic response to others (including God), to promote well‐being. To explain better what this simple definition entails, I explore its three main phrases. Love is said to have many forms, but agape is the form to which the love‐and‐science literature most commonly refers. I comment briefly on the debates about how to best understand agape, noting sixteen different definitions proposed by major scholars. I identify weaknesses in many of them and then offer what I argue is a more adequate definition of agape as intentional response to promote well‐being when confronted by that which generates ill‐being. In short, agape repays evil with good. While research on love and science requires much more than adequate definitions, I believe that the definitions I proffer can prove useful in furthering the love‐and‐science research program. 相似文献
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具备自我面孔的识别能力是个体发展中的里程碑,以往的研究大多集中于儿童镜像自我面孔认知能力的发生发展,而缺乏对稍微年长儿童自我面孔识别发展特点的研究。本研究采用逐张呈现被试原本照片以及通过Photoshop改变内外部特征的面孔让儿童进行辨认的方法,考察5岁儿童自我面孔识别的特点。结果发现:(1)5岁儿童能正确识别原本的自我整体面孔,但对自我外部特征和内部特征的识别出现了明显的性别差异;(2)大多数5岁儿童认为发型变化的自我面孔不再是自己的,尤其是更换了异性发型的面孔;(3)儿童对自我面孔的眼睛部位更为敏感。 相似文献
927.
Paul L. Harris Samuel Ronfard Deborah Bartz 《European Journal of Developmental Psychology》2017,14(2):221-232
When do children acquire an understanding of knowledge and ignorance? We analyzed the early development of children’s spontaneous references to knowing and not knowing and conclude that 2-year-olds talk explicitly and cogently about their own knowledge as well as that of an interlocutor. Two-year-olds also admit their own ignorance. Moreover, consistent with their realization that an informant may know what they do not, 2-year-olds ask many information-seeking questions. Finally, we discuss children’s receptivity and skepticism, especially toward the counterintuitive claims of an adult. We conclude that children’s conception of knowledge and ignorance begins early but undergoes protracted refinement. 相似文献
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This study measured the prevalence of religious self‐disclosure in public MySpace profiles that belonged to a subsample of National Study of Youth and Religion (NSYR) wave 3 respondents (N = 560). Personal attributes associated with religious identification as well as the overall quantity of religious self‐disclosures are examined. A majority (62 percent) of profile owners identified their religious affiliations online, although relatively few profile owners (30 percent) said anything about religion outside the religion‐designated field. Most affiliation reports (80 percent) were consistent with the profile owner's reported affiliation on the survey. Religious profile owners disclosed more about religion when they also believed that religion is a public matter or if they evaluated organized religion positively. Evangelical Protestants said more about religion than other respondents. Religiosity, believing that religion is a public matter, and the religiosity of profile owners’ friendship group were all positively associated with religious identification and self‐disclosure. 相似文献