THE BIBLICAL ROOTS OF LOCKE'S THEORY OF PERSONAL IDENTITY

Locke's consciousness‐based theory of personal identity resulted not only from his agnosticism on substance, but also from his biblical theology. This theory was intended to complement and sustain Locke's moral and theological commitments to a system of otherworldly rewards and sanctions as revealed in Scripture. Moreover, he inferred mortalist ideas from the Bible, rejecting the resurrection of the same body and maintaining that the soul dies at physical death and will be resurrected by divine miracle. Accordingly, personal identity is neither in the soul, nor in the body, nor in a union of soul and body. To Locke, personal identity is in consciousness, which, extending “backwards to any past Action or Thought,” enables the self, both in this life and upon resurrection for the Last Judgment, to recognize that “it is the same self now it was then; and ‘tis by the same self with this present one that now reflects on it, that that Action was done” (Essay II.xxvii.9).     

Egocentric Distance Perception Disorder in Amblyopia

Egocentric distance perception is a psychological process in which observers use various depth cues to estimate the distance between a target and themselves. The impairment of basic visual function and treatment of amblyopia have been well documented. However, the disorder of egocentric distance perception of amblyopes is poorly understood. In this review, we describe the cognitive mechanism of egocentric distance perception, and then, we focus on empirical evidence for disorders in egocentric distance perception for amblyopes in the whole visual space. In the personal space (within 2 m), it is difficult for amblyopes to show normal hand-eye coordination; in the action space (within 2 m~30 m), amblyopes cannot accurately judge the distance of a target suspended in the air. Few studies have focused on the performance of amblyopes in the vista space (more than 30 m). Finally, five critical topics for future research are discussed: 1) it is necessary to systematically explore the mechanism of egocentric distance perception in all three spaces; 2) the laws of egocentric distance perception in moving objects for amblyopes should be explored; and 3) the comparison of three subtypes of amblyopia is still insufficient; 4) study the perception of distance under another theoretical framework; 5) explore the mechanisms of amblyopia by Virtual Reality.     

大学生学校认同对责任感的影响:自尊的中介作用

为探讨大学生学校认同对责任感的影响及其机制,本研究采用问卷调查与实验相结合的方法,通过系列研究揭示二者之间的相关与因果关系,并检验了集体自尊和个体自尊的中介效应。结果发现:(1)大学生学校认同对其责任感具有显著的正向影响;(2)集体自尊在大学生学校认同对责任感的影响中发挥完全中介作用,而个体自尊无显著中介效应。这表明大学生学校认同通过形成集体自尊而提升其责任感。     

Self–Other Relations in Biodiversity Conservation in the Community: Representational Processes and Adjustment to New Actions

This research explores the simultaneous role of two Self–Other relations in the elaboration of representations at the micro‐ and ontogenetic levels, assuming that it can result in acceptance and/or resistance to new laws. Drawing on the Theory of Social Representations, it concretely looks at how individuals elaborate new representations relevant for biodiversity conservation in the context of their relations with their local community (an interactional Other) and with the legal/reified sphere (an institutional Other). This is explored in two studies in Portuguese Natura 2000 sites where a conservation project calls residents to protect an at‐risk species. Study 1 shows that (i) agreement with the institutional Other (the laws) and meta‐representations of the interactional Other (the community) as approving of conservation independently help explain (at the ontogenetic level) internalisation of conservation goals and willingness to act; (ii) the same meta‐representations operating at the micro‐genetic level attenuate the negative relation between ambivalence and willingness to act. Study 2 shows that a meta‐representation of the interactional Other as showing no clear position regarding conservation increases ambivalence. Findings demonstrate the necessarily social nature of representational processes and the importance of considering them at more than one level for understanding responses to new policy/legal proposals. Copyright © 2016 John Wiley & Sons, Ltd.     

All new kids on the block? Impaired holistic processing of personally familiar faces in a kindergarten teacher with acquired prosopagnosia

Acquired prosopagnosia is primarily defined as a defect in recognizing familiar faces. Nonetheless, for practical and methodological reasons, studies of such rare patients typically use pictures of unfamiliar faces. Here, we report an extensive investigation (17 behavioural tasks grouped in nine experiments) with a homogenous set of personally familiar faces in patient PS (Rossion et al., 2003 Rossion, B., Caldara, R., Seghier, M., Schuller, A.-M., Lazeyras, F., &; Mayer, E. (2003). A network of occipito-temporal face-sensitive areas besides the right middle fusiform gyrus is necessary for normal face processing. Brain, 126, 2381–2395. doi: 10.1093/brain/awg241[Crossref], [PubMed], [Web of Science ®] , [Google Scholar]. A network of occipito-temporal face-sensitive areas besides the right middle fusiform gyrus is necessary for normal face processing.), a well-documented case of acquired prosopagnosia with intact object recognition. PS’s recognition of the face pictures of 3–4-year-old children of her kindergarten is severely impaired—both in terms of accuracy and speed of recognition—and differs qualitatively from her colleagues’ performance. Relative to these typical individuals, PS relies more on external features, colour and local details of faces. She is also specifically impaired at processing the eye region in two-alternative face matching tasks, as well as in a familiar face recognition task performed both with pre-defined isolated parts and with randomly placed apertures revealing selective parts (“Bubbles”, >20.000 trials) of the personally familiar faces. These observations indicate that the same impairment observed previously with unfamiliar faces for PS and other cases of acquired prosopagnosia is associated with a deficient long-term representation of the eye region. Various manipulations that differentially affect the processing of the eye region suggest that this impairment is a consequence of the inability to represent the multiple parts of the eye region, and of the whole familiar face, as a single unit. This impairment in holistic processing is further evidenced here across different paradigms with composite faces, wholes and parts, and configurally distorted faces, mirroring and strengthening previous observations made with unfamiliar faces in PS and other cases of acquired prosopagnosia. Altogether, these observations suggest that prosopagnosia following brain damage affects unfamiliar and familiar face processing in a qualitatively similar way.     

A multiple case study of teachers referring to their own religious beliefs in mathematics teaching

There is a need to integrate religious education and spiritual education across school curriculum. This paper reports one of the few empirical studies on bridging the intention-practice gap in classrooms. Six school teachers deliberately designed and implemented mathematics lessons which referred to their own religious beliefs in teaching. It unfolds teachers’ intention to enact their religious beliefs in mathematics classroom teaching. Different modes were identified. Implications to religious education in schools are offered.     

Impact of On-Site Personal Experience of Violent Death on Posttraumatic Stress Disorder of Bereaved Japanese Family Members in Forensic Autopsy Cases

The present study investigated the influence of direct on-site experience of violent death on the symptoms involved in posttraumatic stress disorder (PTSD) of bereaved Japanese family members (n = 367) in forensic autopsy cases, using a questionnaire survey. Factor analyses of three core symptoms of PTSD confirmed the factor structure. In general linear modeling, the major effect of direct on-site experience of violent death on PTSD score was significant, while manner of death alone did not have such an effect. These findings suggest that direct on-site experience of violent death is essential in the clinical assessment of PTSD-related symptoms of bereaved family members.     

Moral Compromises, Moral Integrity and the Indeterminacy of Value Rankings

Though the art of compromise, i.e. of settling differences by mutual concessions, is part of communal living on any level, we often think that there is something wrong in compromise, especially in cases where moral convictions are involved. A first reason for distrusting compromises on moral matters refers to the idea of integrity, understood in the basic sense of 'standing for something', especially standing for the values and causes that to some extent confer identity. The second reason points out the objective nature of moral values, which seems to make them immune from negotiation and barter. If one sincerely holds some moral conviction to be true, than compromising on that belief must be a sign of serious confusion.In order to reach a better understanding of these two reasons, I analyse what is involved in personal integrity and how this relates to moral integrity. I argue that the search for moral integrity naturally brings us to the question of how one could accept moral compromises and still uphold the idea that moral values and principles have an objective authority over us. To address this question I will present a version of moral pluralism which tries to capture the enormous complexity of what should matter to us as moral persons, and which explains why value-rankings are often deeply indeterminate. The general position I defend in this paper is that compromises involving moral values and norms may be morally required and, therefore, be laudable. To sustain this position I will arrive at a view of ethical objectivity that allows the possibility to negotiate about the truth of moral beliefs.     

Crime: Self and Society: Psychoanalytical Perspectives on Taking Responsibility and Moving Forward

The occurrence of a tragic and unnecessary act of evil (crime) induces in us a need to search for blame, to find who or what is responsible. Often this search amounts in a Kleinian splitting between personal and social responsibility – we either blame the person or blame the society, or oscillate between the two. In fact, even movement into a more integrated, depressive position does not solve the problem—the evil of the event is too hot to be contained anywhere. True healing from crime will not result by perfecting the “assigning blame” mechanism in ourselves or our criminal justice system, but rather when we recognize the futility of that search. To use Lowe’s concept of creative limits, only by recognizing our own limitedness will creative and healing spaces that allow the return to innocence occur. Jessica Van Denend serving as an intern chaplain at Bedford Hills Correctional Facility for the past 2 years, became increasingly interested in the complexity of societal and personal complexes wrapped up in the criminal justice processes, and their manifestation in the prison system. While studying under Prof. Ann Ulanov (in the Psychiatry and Religion program at Union Theological Seminary), the author had time to examine what some psychoanalytical tools might have to say about crime and its repercussions.