儿童社会观点采择的发展及其与同伴互动关系的研究

采用经过标准化处理的观点采择故事对幼儿园大班和小学二、四、六年级儿童的社会观点采择能力进行测量,利用录像观察技术和同伴评定法分别测定幼儿园大班和小学儿童的同伴社会互动经验,考察儿童社会观点采择的发展及其与同伴互动经验之间的关系。研究发现：（１）幼儿园大班儿童在准确采择他人观点方面还存在较大困难,６－１０岁为儿童社会观点采择能力快速发展的时期,１０岁左右的小学儿童能够根据有关事件信息准确推断他人的观     

婚姻关系、亲子关系对3～6岁幼儿心理行为问题的影响

采用CBCL量表、自编的婚姻关系和亲子关系问卷调查了6所城市幼儿园的457名3～6岁幼儿,结果发现：(1)本研究中3～6岁幼儿心理行为问题的检出率为15．10％;(2)3-6岁幼儿的心理行为问题主要表现为交往不良、攻击性等外部行为问题;(3)没有心理行为问题的幼儿家庭其婚姻关系在性格相容、问题解决和性生活方面显著优于有心理行为问题的幼儿家庭,但在经济条件方面则相反;(4)婚姻关系和亲子关系则呈显著的正相关,并共同影响幼儿的心理行为问题。     

THE ANIMAL BODY MULTIPLE: SCIENCE,RELIGION, AND THE INVENTION OF HALAL STUNNING

This article proposes a specific kind of ontological investigation in the field of science and religion. I argue that science and religion can create distinct practices that enact multiple realities, and thus they should be seen as more than different views of the same world. By analyzing the details of scientific experiments crucial for the invention of halal stunning, I demonstrate that religion and science are both permeable to the social, the biological, and to each other, and that seemingly incommensurable realities can co-occur in the body of an animal. Here, animals’ modes of existence are interdependent with the technologies being used, and with the web of interactions that they are drawn into. In the process of inventing halal stunning, it is not so much about the same animal body that is thought about differently as it is about animals spanning across multiple, physiological, realities as they are recruited into different webs of interactions to create a new slaughter method.     

Do We Need Grounding?

Many have been tempted to invoke a primitive notion of grounding to describe the way in which some features of reality give rise to others. Jessica Wilson argues that such a notion is unnecessary to describe the structure of the world: that we can make do with specific dependence relations such as the part–whole relation or the determinate–determinable relation, together with a notion of absolute fundamentality. In this paper I argue that such resources are inadequate to describe the particular ways in which some parts of reality give rise to others, and thus that we do in fact need grounding.     

Deleuze and Naturalism

Abstract

Against the tendency to regard Deleuze as a materialist and a naturalistic thinker, I argue that his core philosophical writings involve commitments that are incompatible with contemporary scientific naturalism. He defends different versions of a distinction between philosophy and natural science that is inconsistent with methodological naturalism and with the scientific image of the world as a single causally interconnected system. He defends the existence of a virtual realm of entities that is irreconcilable with ontological naturalism. The difficulty of reconciling Deleuze’s philosophy with ontological naturalism is especially apparent in his recurrent conception of pure events that are irreducible to their incarnation in bodies and states of affairs. In the last section of this essay, I canvass some of the ways in which Deleuze’s thought might be reconciled with a more liberal, pluralist and ethical naturalism that he identified in an early essay on Lucretius.     

Arrow Logic and Infinite Counting

We consider arrow logics (i.e., propositional multi-modal logics having three -- a dyadic, a monadic, and a constant -- modal operators) augmented with various kinds of infinite counting modalities, such as 'much more', 'of good quantity', 'many times'. It is shown that the addition of these modal operators to weakly associative arrow logic results in finitely axiomatizable and decidable logics, which fail to have the finite base property.     

Caregivers’ emotional competence and behavioral responsiveness as correlates of early childcare workers’ relationships with children in their care

In the current study, we examined associations among early childcare workers’ emotional competence, observed responsiveness, comfort with socioemotional teaching practices, and the quality of their relationships with children in their care. The participants were 100 early childcare workers (72 center-based Early Head Start teachers and 28 family childcare providers). Results showed that caregivers’ emotion regulation ability was positively associated with caregiver–child relational closeness. Understanding and regulation of emotion were both positively associated with childcare workers’ comfort with socioemotional teaching practices. Their observed responsiveness was positively related to relational closeness and negatively related to relational conflict. Findings are consistent with aspects of the prosocial classroom model, which asserts that educators high in emotional and social competence tend to adopt childcare practices that result in supportive relationships with children. Results provide insight into whether childcare workers’ responsiveness to young children and their perceived socioemotional teaching practices provide a pathway between emotional competence and the quality of caregiver–child relationships.     

A Critical Examination of Anselm's Ontological Argument

This paper argues that St.Anselm's distinction of the two senses of existence in his ontological argument for the existence of God renders Paul Tillich's refutation of it invalid.At the same time,Anselm misuses the two types of existence in his ontological comparison,leading to a logical contradiction between the different kinds and degrees of existence.Since Anselm's idea of different reference subjects does not coherently solve this logical absurdity,Anselm's ontological argument falls well short of being a successful approach to establishing the existence of God.     

Heidegger on the Struggle for Belongingness and Being at Home

In 1840, Alexis de Tocqueville coined the term “individualism” to refer to the tendency for Americans to withdraw into their own desires and interests, thus weakening and diminishing the “habits of the heart” that bind a generation to the customs of their forebears and contemporaries. A problem, though, is that modern individualism undermines the very ideals—i.e. autonomy, equality, and freedom—that motivated it in the first place. Understood as a way of life, liberal individualism is permeated by alienation, estrangement, and thoughtless patterns of conformism. In what follows, I hope to show that hermeneutic phenomenology as developed by Martin Heidegger marks an important break from the modern liberal individualistic outlook. The point is to undercut the contrived interpretations of our current historical tradition in order to demonstrate that belonging to and sharing in the struggles of a generation are conditions for being human at all. This critique does not provide a panoptic or definitive account of the basis of a genuine community, but does give us a richer sense of place and purpose, beyond even what the current polis/political community designates (though it certainly includes it).