论学习的基本类型与教学设计──学习双机制理论的教学模式

本文阐述了学习的双机制理论关于学习的基本机制的观点,根据该学习理论对知识分类进行了新的划分,并分析了不同类型知识学习的信息加工过程与特点,然后提出了课堂学习与教学的“七阶段模型”及相应的教学设计。     

The Humanizing Brain: An Introduction

The rediscovery of the sacred needs to take into account the neural underpinnings of faith and meaning and also draw on the insights of the emerging discipline of complexity studies, which explore a tendency toward adaptive self-organization that seemingly is inherent in the universe. Both neuroscience and complexity studies contribute to our understanding of the brain's activity as it transforms raw stimuli into recognizable patterns, and thus "humanizes" all our perceptions and understandings. The brain is our physical anchor in the natural environment— and its human capacities orbit us into the emerging world of culture (including religion), which provides a template for the brain's function of making sense of an ambiguous reality. The humanizing brain holds together scientific causality and religious meaning, working both bottom-up (linking the physical and the experiential) and top-down (beginning with the whole of things, or God). These processes we know as "mind" (experienced as intentionality, subjective consciousness, empathy, imagination, memory, adaptability). We maintain that such processes are not only subjective but built into "the way things really are." Thus, they carry the most privileged information about the nature of reality to which we human beings have access. For not only are we humans observers and logicians, but we are embedded in the larger reality; and as we strive to make sense of it all, we become both Homo sapiens and Homo religiosus .     

The Image of God of Neurotheology: Reflections of Culturally Based Religious Commitments or Evolutionarily Based Neuroscientific Theories?

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.     

Thermodynamics: What One Needs to Know

Thermodynamics is the foundation of many of the topics of interest in the religion-science dialogue. Here a nonmathematical outline of the principles of thermodynamics is presented, providing a historical and conceptually understandable development that can serve teachers from disciplines other than physics. The contributions of Gibbs to both classical and rational thermodynamics, emphasizing the importance of the ensemble in statistical mechanics, are discussed. The seminal ideas of Boltzmann on statistical mechanics are contrasted to those of Gibbs in a discussion of the microscopic interpretation of the second law. The role of information theory is discussed, and the modern ideas of Prigogine and nonequilibrium are outlined in some detail with further reference to the second law. Implications for our interaction with God are considered.     

Chaos Theology: A New Approach to the Science-Theology Dialogue

Comparison of the concepts of creation from chaos and creation out of nothing ( creatio ex nihilo ) leads me to reject the latter for several reasons: it is not the biblical concept, and it presents serious conceptual, scientific, and theological problems. Chaos theology is outlined under the headings creation from chaos; chaos and contingency; chaos, evil, and creativity; chaos and incarnation; chaos and eschatology. It is shown to be well suited for the science-theology dialogue by some examples of its application to aspects of cosmic and biological evolution: initial mystery, separation and ordering; chaos and entropy; contingency and fine-tuning of the universe; purpose and progressiveness in evolution; and complexity theory and chaos events.     

Sehen, Sichtbarkeit und empirische Forschung

Vision, Visibility, and Empirical Research. In general, natural scientists use the concept of observation in a liberal way: they talk of observing electrons, DNA, or distant quasars. Several philosophers of science have recently argued for a similar use of the concept of observation: they have claimed that the important aspects of scientific research can only be properly reconstructed in accordance with how this term is actually used in science. With reference to an example from astronomy, I point out that the proposed generalisation of the concept of observation leads to undesirable consequences. I argue that a differentiated conceptual framework is required in order to give an adequate account of the varieties of scientific experience. Thus, the appropriate starting point for distinguishing these various scientific research practices should not be the generalised scientific conception of observation, but instead distinctly different uses of the term observation drawn from ordinary language. This revised version was published online in August 2006 with corrections to the Cover Date.     

Argumentation as Rule-Justified Claims: Elements of a Conceptual Framework for the Critical Analysis of Argument

The paper outlines a conceptual framework for the critical assessment of argumentation which differs in some of its core characteristics from conventional approaches: it is resolutely semantic rather than formal in its method; it centers on obligations rather than beliefs; and its analytical focus is on the contingent necessity of conclusions, rather than on their persuasiveness or formal validity. The paper briefly illustrates the applications of this conceptual framework by reanalyzing a couple of examples taken from the argumentation analysis literature.     

Resistance as a Problem for Practice and Theory

Resistance is one of the most problematic and potentially counterproductive concepts in the entire field of psychotherapy. It is at the same time one of the most crucial, pointing toward perhaps the single most important factor—or, more accurately, set of factors—in determining the success or failure of the therapeutic enterprise. Drawing on the articles by Davis and Hollon, Prochaska and Prochaska, Reid, and Eagle in this issue, as well as on the author's own perspective, this paper explores this seeming contradiction in order to point toward an integrative resolution of the differing perspectives on resistance and related phenomena.     

Body Size Beliefs and Weight Concerns Among Mothers and Their Adolescent Children

African American and White mother/adolescent pairs were examined for familial associations in body size and weight concerns. Mothers' and adolescents' estimates of adolescents' body mass index (BMI) were significantly correlated. Compared to boys, girls had greater body dissatisfaction, higher weight concerns, and perceived higher family/friend weight concerns. By race, White adolescents had more body dissatisfaction and greater concern about weight than African American adolescents. Four items explained 70.4% of the variance in adolescents' weight concern scores: adolescents' weight management practices, mothers' reports of adolescents' saying they were too fat, adolescents' perceptions of family/friends' weight concerns, and adolescents' body dissatisfaction. Our study suggests White girls are more concerned about their weight and perceive greater weight and dieting concerns among family/friends than African American girls.     

Life-Prolonging Killings and their Relevance to Ethics

What makes killing morally wrong? And what makes killing morally worse than letting die? Standard answers to these two questions presuppose that killing someone involves shortening that person's life. Yet, as I argue in the first two sections of this article, this presupposition is false: Life-prolonging killings are conceivable. In the last two sections of the article, I explore the significance of the conceivability of such killings for various discussions of the two questions just mentioned. In particular, I show why the conceivability of life-prolonging killings renders Frances M. Kamm's attempt to provide an answer to the second question problematic.