阿拉伯语言教学中要重视伊斯兰文化的培养

阿拉伯语言与伊斯兰文化是彼此独立,而又相互联系的,阿拉伯语言是伊斯兰文化的重要组成部分,同时又是伊斯兰文化的载体。培养起伊斯兰文化意识,它可以使我们从字词、句子、语篇等不同层面上分析中阿习惯思维方式的差异,以及在语言上的表现。阿拉伯语言与伊斯兰文化尤如鱼水关系,阿拉伯语言教学如果离开了其特定的伊斯兰文化,意义也就失去了其应有的价值。     

Attentional sensitization of unconscious visual processing: Top-down influences on masked priming

Classical theories of automaticity assume that automatic processes elicited by unconscious stimuli are autonomous and independent of higher-level cognitive influences. In contrast to these classical conceptions, we argue that automatic processing depends on attentional amplification of task-congruent processing pathways and propose an attentional sensitization model of unconscious visual processing: According to this model, unconscious visual processing is automatic in the sense that it is initiated without deliberate intention. However, unconscious visual processing is susceptible to attentional top-down control and is only elicited if the cognitive system is configured accordingly. In this article, we describe our attentional sensitization model and review recent evidence demonstrating attentional influences on subliminal priming, a prototypical example of an automatic process. We show that subliminal priming (a) depends on attentional resources, (b) is susceptible to stimulus expectations, (c) is influenced by action intentions, and (d) is modulated by task sets. These data suggest that attention enhances or attenuates unconscious visual processes in congruency with attentional task representations similar to conscious perception. We argue that seemingly paradoxical, hitherto unexplained findings regarding the automaticity of the underlying processes in many cognitive domains can be easily accommodated by our attentional sensitization model. We conclude this review with a discussion of future research questions regar-ding the nature of attentional control of unconscious visual processing.     

Open and closed loops: A computational approach to attention and consciousness

Within recent years, researchers have proposed the independence of attention and consciousness on both empirical and conceptual grounds. However, the elusive nature of these constructs complicates progress in the investigation of their interaction. We present a framework within which we conceptualize attention and consciousness in computational terms. Here, the concepts are consi-dered as large-scale, functionally and structurally different processes, embedded in a biologically inspired architecture, spanning the full arc from stimulus to response. Our architecture assumes a general independence of attention and consciousness, but supposes strong interactions. Furthermore, it addresses the developmental aspect, stressing that these functions have to gradually develop through learning.     

Evidence of automatic processing in sequence learning using process-dissociation

This paper proposes a way to apply process-dissociation to sequence learning in addition and extension to the approach used by Destrebecqz and Cleeremans (2001). Participants were trained on two sequences separated from each other by a short break. Following training, participants self-reported their knowledge of the sequences. A recognition test was then performed which required discrimination of two trained sequences, either under the instructions to call any sequence encountered in the experiment "old" (the inclusion condition), or only sequence fragments from one half of the experiment "old" (the exclusion condition). The recognition test elicited automatic and controlled process estimates using the process dissociation procedure, and suggested both processes were involved. Examining the underlying processes supporting performance may provide more information on the fundamental aspects of the implicit and explicit constructs than has been attainable through awareness testing.     

Psychotic withdrawal and the overthrow of psychic reality1

The author attempts to distinguish between the world of fantasy and the imagination (which fuels our capacity to ‘dream’) from a withdrawal into fantasy. In this withdrawal, the foundations of which are laid in childhood, a dissociation from psychic reality starts and from it the delusional world arises and constitutes the adult illness. During therapies of adult patients who have experienced a psychotic state, it is often possible to reconstruct the state of infantile withdrawal and understand how their dissociation from reality was ignored or unknowingly encouraged by their parents. Children destined to develop psychosis enter into the dissociated world not just as a defence against anguish or loneliness, but also for the pleasure of experiencing a delusional self‐suffi ciency and a gratifying omnipotence in which anything is possible. Mental workings that take place in the withdrawal do not follow the rules governing normal psychic functioning. Those fantasies cannot be either repressed or ‘dreamed’ in order to be transformed into thoughts. These psychopathological structures, which develop early and autonomously, have to be understood during analytical therapy in their origins and ‘deconstructed’ in order to help the patient to escape from their dominion. By means of clinical examples, the author tries to shed light on the possible ways of reaching patients in their psychotic shelters, thereby helping them to re‐emerge into a psychic reality.     

ALL ANIMALS MATTER: MARC BEKOFF'S CONTRIBUTION TO CONSTRUCTIVE CHRISTIAN THEOLOGY

Abstract. Along with Jane Goodall, Mark Bekoff proposes that religion can join science in recognizing that animals have minds of their own; that humans can humbly imagine themselves inside these minds, all the while recognizing their independent integrity; and that, as creatures with psyches, animals deserve respect and care. In his various writings Bekoff offers many hints of what a theology of animal minds might look like and how it might be part of a more comprehensive theology of respect and care for the community of life. Process or Whiteheadian theology offers a way of appreciating Bekoff's insights, linking them with the ecojustice movement, showing how they can be linked with various themes in evolutionary biology, and developing a threefold approach to animal well‐being: cosmological, ethical, and spiritual. In so doing, process thought shows how the practice of science, particularly as expressed in cognitive theology, involves a marriage of empathy and observation, which represents science and spirituality at their best.     

医务社会工作者:医学人文关怀的使者

医务社会工作的内涵决定了其社会作用的重要性,医务社会工作的历史进程显示了其迅速发展的必然性,我国医疗卫生体制改革凸现出发展医务社会工作的紧迫性.目前国内医务社会工作还有许多问题亟待解决,应进一步提高认识水平,加强专业人才队伍建设,健全各项政策法规,积极进行实践探索,构建中国特色的医务社会工作模式,促进医务社会工作的发展.     

ZYGON'S 1996 EXPEDITION INTO NEUROSCIENCE AND RELIGION

Abstract. Neuroscience is in a period of explosive growth. To address the implications of the new findings for religion and science, Zyvon in 1996 published fifteen articles in this field. Although the authors'explorations of neuroscience and religion are various, three issues in particular are addressed repeatedly: (1) the nature of human identity, or hallmarks of humanness; (2) the nature and origin of religious consciousness; and (3) our means of discovering or constructing order and integration in the brain/mind, in the environment, and holistically. With these categories as templates, this article correlates the findings of the Zygon neuroscience contributors of 1996.     

INTERFACING RELIGION AND THE NEUROSCIENCES: A REVIEW OF TWENTY-FIVE YEARS OF EXPLORATION AND REFLECTION

Abstract. Exploration and reflection on the interfacing of religion and the neurosciences in the last twenty-five years provide a unique point of convergence on the relationship between science and religion. A focus on two streams of consciousness characterized the first phase in the 1970s. Scholarship suggested correlates between the styles of analytical steps and synthetic leaps of imagination and the belief patterns of proclamation and manifestation. The use of lateralized consciousness was critiqued as covering too much as well as not attending to evolutionary developments and philosophical and theological foundations. A shift to whole brain functioning with more differentiated investigations came during the second phase in the 1980s. Empirical studies corroborated the earlier analytical speculations in neurotheology and advanced the heuristic value or using the whole brain as a metaphor for understanding religion. By the third phase of the 1990s, meaning-making and integrating consciousness emerged as shaping the agenda between religion and cognitive neuroscience. The emerging methodology combines analogical continuities among levels of complexity and metaphorical leaps of inferential patterning.