The role of beliefs in goal dynamics: prolegomena to a constructive theory of intentions

In this article we strive to provide a detailed and principled analysis of the role of beliefs in goal processing—that is, the cognitive transition that leads from a mere desire to a proper intention. The resulting model of belief-based goal processing has also relevant consequences for the analysis of intentions, and constitutes the necessary core of a constructive theory of intentions, i.e. a framework that not only analyzes what an intention is, but also explains how it becomes what it is. We discuss similarities and differences between our approach and other standard accounts of intention, in particular Bratman’s planning theory. The aim here is to question and refine the conceptual foundations of many theories of intentional action: as a consequence, although our analysis is not formal in itself, it is ultimately meant to have deep consequences for formal models of intentional agency.     

Global Distributive Justice

The paper discusses the problem of global distributive justice. It proposes to distinguish between principles for the domestic and for the global or intersocietal distribution of wealth. It is argued that there may be a plurality of partly diverging domestic conceptions of distributive justice, not all of which need to be liberal egalitarian conceptions. It is maintained, however, that principles regulating the intersocietal distribution of wealth have to be egalitarian principles. This claim is defended against Rawls's argument in The Law of Peoples that egalitarian principles of distributive justice should not be applied globally. Moreover, it is explained in detail, why Rawls's "duty of assistance to burdened societies" cannot be an appropriate substitute for a global principle of distributive justice.     

Framing Foreign Policy Alternatives in the Inner Circle: President Carter, His Advisors, and the Struggle for the Arms Control Agenda

This article examines strategic framing efforts within the president's inner circle of foreign policy advisors. The comparative case study method is used to describe and explain the framing process involved in President Jimmy Carter's arms control decisions with respect to the Soviet Union. Carter's two central foreign policy advisors, National Security Advisor Zbigniew Brzezinski and Secretary of State Cyrus Vance, portrayed the Soviets in very different terms. The premise underlying this study is that advisors attempt to frame their policy preferences favorably in order to influence the group process and the president's policy choice. Advisors do so by playing up the positive aspects of an option and downplaying any negative aspects. Three components of the framing process are explored: historical/cultural symbolism, personal beliefs and values, and political cost assessments.     

The Making of Female Presidents and Prime Ministers: The Impact of Birth Order, Sex, of Siblings, and Father-Daughter Dynamics

Although research into the factors that may affect male achievement of political leadership is relatively robust, very few studies on the making of female presidents and prime ministers exist. This paper examines the literature on birth order, sex of siblings, and parent-daughter dynamics to see whether the findings for male political leaders—that first-born individuals will be overrepresented as compared with later-born siblings—also hold for female ones. Two other hypotheses were tested concerning differences in birth order and sex of siblings between female political leaders and a larger sample of women. A review of the literature on parent-daughter dynamics suggests that this may be another important variable for future research into explanations for the success of women who achieve senior-level positions of power. The findings suggest that first-born women, like first-born men, are overrepresented among political leaders; that first-born women are overrepresented among female political leaders as compared with their numbers in a larger sample population; and that fewer female political leaders have an older brother than would be expected to occur in a larger sample population. The last finding applies only for women who come to power in the period 1960–1989, not those who gained office more recently.     

Is Biosphere Doing Theology?

Three theories about evolution are presently under discussion: the genocentric theory, the organismocentric theory, and the biospherocentric theory. A brief discussion of the three theories is presented. These theories have different implications for theology. The genocentric theory is related to the Darwinian interpretation and, for theology, means the end of an apologetic vision of natural science and for this reason the end of natural theology. The organismo-centric theory is mainly related to events of autoorganization and follows the path of the geometrical harmony of nature. But it is far different from the apologetic interpretation of natural theology which cannot be restored. The biospherocentric theory, on the contrary, contains many fruitful perspectives. This theory, which counts Teilhard de Chardin among its founders, allows the development of a new approach to the theology of nature. In this approach, it is actually the biosphere herself that is doing theology thanks to her thinking sphere: the noosphere.     

阅读中自然学习生词的实验研究

本研究对儿童阅读时从语境中自然学习生词的过程及其多个影响因素进行了探讨。301名三、五年级小学生参加了实验。首先要求他们阅读文章,然后测验他们对文章中生词的知识。本研究在不同年级和能力的儿童中都发现了显著的自然学习效应。结果还表明,词的概念难度、词结构的语义透明度、语境线索强度和儿童课外阅读量对儿童的自然学习有重要影响。     

群体绩效和团队效能研究的新进展

近几年来 ,在群体和团队方面的研究比较活跃 ,并取得了不少新的进展。本文在近几年的国内外文献的基础上 ,着重讨论几个与群体绩效有关的长期存在的问题 ,主要包括群体构成、凝聚力、激励、领导、群体目标等因素。同时探讨团队与组织之间的内在联系。然后 ,讨论团队效能研究中的几个开放性问题 ,以及将来研究的新动向新趋势。最后 ,对影响团队效能的几个关键的调节因素作一简要的讨论。     

Anisotropic tracking: evidence for automatic synergy formation in a bimanual task

Investigation of interlimb synergy has become synonymous with the study of coordination dynamics and is largely confined to periodic movement. Based on a computational approach this paper demonstrates a method of investigating the formation of a novel synergy in the context of stochastic, spatially asymmetric movements. Nine right-handed participants performed a two degrees of freedom (2D) "etch-a-sketch" tracking task where the right hand controlled the horizontal position of the response cursor on the display while the left hand controlled the vertical position. In a pre-practice 2D tracking task, measures of phase lag between the irregularly moving target and the response showed that participants controlled left and right hands independently, performance of the right hand being slightly superior to the left. Participants then undertook 4 h 16 min distributed practice of a one degree of freedom etch-a-sketch task where the target was constrained to move irregularly in only the 45 degrees direction on the display. To track such a target accurately participants had to make in-phase coupled stochastic movements of the hands. In a post-practice 2D task, measures of phase lag showed anisotropic improvement in performance, the amount of improvement depending on the direction of motion on the display. Improvement was greatest in the practised 45 degrees and least in the orthogonal 135 degrees direction. Best and worst performances were no longer in the directions associated with right and left hands independently, but in directions requiring coupled movements of the two hands. These data support the proposal that the nervous system can establish a model of novel coupling between the hands and thereby form a task-dependent bimanual synergy for controlling the stochastic coupled movements as an entity.     

HAUERWAS'S WITH THE GRAIN OF THE UNIVERSE1 AND THE BARTHIAN OUTLOOK: A Few Observations

This article has two main divisions, the first consisting in parts 1–3, the second in parts 4–8. The purpose of the first division is to assess Hauerwas's contentions regarding what he takes to be serious debilities in modern theological culture. The objects of Hauerwas's criticism are: (1) natural theology; (2) reason as it is represented in the structure of the modern university and in the “Enlightenment Project”; and (3) liberal Protestantism—the latter particularly as it turns up, by his account, in Reinhold Niebuhr's theology. The article will offer a defense of natural theology and an alternative approach to Niebuhr's theology while showing how Hauerwas's contentions concerning these two matters are mistaken. Parts 4–8 are theological studies. These studies concentrate on selected though main aspects of Hauerwas's outlook. Part 4 concerns a problematic implication of the notion, mainly from Barth, of divinity's humanity; Part 5 a note of difficulty from William James about the idea of the theistic God and its pertinence to the Barthian or Hauerwasian God; Part 6 the relation between belief and witness; Part 7 theology's discourse and analogy; Part 8 the Barthian‐Hauerwasian theology as a metaphysics. Part 1, concerning natural theology, stands over both divisions. These observations are not in the main intended as textual studies, though in certain passages the analysis is closely attentive to Hauerwas's text. Also, the paper does not offer the sort of account that would come from a historian, intellectual biographer, or social or cultural analyst or critic. Its focus is philosophical‐theological criticism.     

WILLIAM AMES'S CALVINIST AMBIGUITY OVER FREEDOM OF CONSCIENCE

Reformed Christianity's qualified embrace of freedom of conscience is perhaps best represented by William Ames (1576–1633). This essay explores Ames's interpretation of conscience, his understanding of its relationship to natural law, Scripture, and civil authority, and his vacillation on the subject of conscientious freedom. By rooting his interpretation of conscience in natural law, Ames provided a foundation for conscience as an authority whose convictions are binding and worthy of some civil respect and freedom. At the same time, his Puritan worldview ultimately required the deference of conscience to the superior manifestations of divine law in Scripture and civil institutions. As a result, Ames provided raw ingredients for a theological doctrine of freedom of conscience despite his unwillingness to commend the idea himself consistently. In this way, Ames symbolizes an ambiguity on freedom of conscience characteristic of the broader Reformed tradition.