Experiments Behind the Veil: Structural Influences on Judgments of Social Justice

In two experiments, participants judged the fairness of different distributions of wealth in hypothetical societies. In the first study, the level of meritocracy in the hypothetical societies and the frame of reference from which participants judged alternative distributions of wealth interacted to influence fairness judgments. As meritocracy increased, all participants became more tolerant of economic inequality, particularly when they judged fairness from a redistribution frame of reference that made salient transfers among socioeconomic classes. Liberal participants, however, placed a greater emphasis on equality than did conservative participants across all conditions. In the second study, reactions to income transfers depended on the efficiency of the transfers and the identity of the groups receiving the benefits, but conservatives placed a greater emphasis in their fairness judgments on tying benefits to workfare requirements, whereas liberals did not distinguish between unconditional welfare transfers and workfare transfers.     

颜色恒常认知框架模型

颜色恒常认知受到多种因素影响 ,其中包括照明、表面和背景等因素 ,也包括颜色对比、边界检测、颜色适应、模式识别 ,以及根据不同的环境线索采用不同的加工策略等认知影响因素 ,在分析上述因素的基础上尝试性地提出了一个颜色恒常认知框架模型。     

Generic Response Classes And Relational Frame Theory: Response To Hayes And Barnes-Holmes.

Hayes and Barnes‐Holmes (2004) assert that the concept of a topographically unconstrained response class, the concept that carries the explanatory burden of relational frame theory, appeals to no new principles. Operants are properly defined functionally. I argue that they have stretched the concept of the generic response class beyond its appropriate limits. Skinner conceived of response classes as empirically defined units, mutually interchangeable in quantitative functions. The notion of overarching, generalized operants is an uncritical, analogical extension of this concept. I hold that the conceptual work of relational frame theory is incomplete, that a statement of principle is necessary, even if not new. Finally, I distinguish a supposed commitment to a philosophical “mediationism” from a valid inquiry about mediating behavior; that is, behavior with stimulus products that participate in the control of the behavior of primary interest.     

Towards Culturally Relevant Preventive Interventions: The Consideration of Racial Socialization in Parent Training with African American Families

We present a rationale for the inclusion of culture-based parenting practices (i.e., racial socialization) in the design and implementation of empirically based parenting programs with African American families. We begin with a discussion of the limitations of the current parent training literature related to cultural considerations. Second, we examine the cultural and racial contexts of parenting for African Americans, review the literature on racial socialization, and discuss empirical support for considering its inclusion in parent training programs. Third, we examine the extent to which racial socialization operates in low-income African American families by presenting the findings from a qualitative pilot. We conclude by discussing how findings from the qualitative pilot might inform intervention efforts.     

RACE, IDEOLOGY, AND IDEAL THEORY

Abstract: Philosophers who have addressed the problems of enduring racial injustice have been suspicious of the role played by ideal theory in ethics and political philosophy generally, and in contemporary liberal political philosophy in particular. The theoretical marginalization of race in the work of Rawls has led some to charge that ideal theory is at the very least unhelpful in understanding one of the most significant forms of contemporary injustice, and is at worst ideological in the pejorative sense. To explore these concerns, I formulate five related criticisms of ideal theory and examine each as it would be applied to Rawls's political philosophy. My thesis is that the strongest criticisms—namely, that ideal theory is essentially ideological and cannot provide adequate grounds for justifying race-conscious, equality-securing measures—ultimately miss the mark. But other criticisms of ideal theory are more plausible, and most plausibly directed to an area of Rawls's thought often ignored in discussions of liberalism and race, namely, his account of citizenship and public reasoning.     

Sex,race, and experiences of aggression

Most previous research on sex differences in experienced aggression has confounded the sex of the aggressor and of the target by considering married or dating couples. In the present study, black and white male and female college students were asked about specific acts of aggression which they had received from or directed toward a male or female. As predicted, males were likely to have both received and exhibited more forms of aggressive behavior, although females were somewhat more likely to have been honked at, to have been forced by a male to have sex, and to have slapped someone. Few racial differences were found, but it appeared that blacks might have been relatively more likely to exhibit physical aggression and whites to exhibit nonphysical aggression. Some differences were found in specific behaviors directed toward and received from males and females, but in general subjects said that they received more aggressive behaviors than they directed toward others. © 1992 Wiley-Liss, Inc.     

不同框架下的视觉定位

本实验探讨了对置于正方形、等边三角形和圆中的刺激点所进行的１点定位、２点定位、３点定位,并比较了在定位有框架和定位无框架时的情况。结果发现：（１）在刺激呈现时间为１００ｍｓ和３００ｍｓ时．在３种定位任务中,当定位有框架时被试定位的绝对误差均小于定位无框架的。（２）在两种呈现时间下被试在３种定位任务中的绝对误差均处于同一水平,表现出现了视觉定位中的结构效应,并且几个不同的框架没有不同的作用。     

Letting a little nonverbal air into the room: Insights from acceptance and commitment therapy Part 1: Philosophical and theoretical underpinnings

In recent years, a new “wave” of mindfulness based Cognitive Behavior Therapies (CBT) has become popular. Such approaches include Acceptance and Commitment Therapy (ACT; Acceptance and commitment therapy: An experiential approach to behaviour change. New York: Guilford Press, 1999), Mindfulness-based Cognitive Therapy for Depression (Mindfulness-based cognitive therapy for depression: A new approach to preventing relapse. New York: Guilford Press, 2002), and Mindfulness-based Stress Management (Full catastrophe living: using the wisdom of your body and mind to face stress, pain, and illness. New York: Dell Publishing, 1990). In contrast to traditional CBT, these approaches often minimize attempts to change the form and frequency of dysfunctional thoughts. Is there any way to integrate traditional CBT with mindfulness based CBT? To answer this question, we discuss the philosophical and theoretical underpinnings of one form of traditional CBT (Rational-Emotive and Cognitive Behavioral Therapy) and one form of mindfulness based CBT (ACT). We argue that some aspects of each therapy can be integrated. However, in order to prevent techniques from being used haphazardly or inconsistently, we suggest that the different forms of CBT need to be driven by a common philosophical orientation (e.g., functional contextualism) and theoretical orientation (e.g., Relational Frame Theory).     

LETTING A LITTLE NONVERBAL AIR INTO THE ROOM: INSIGHTS FROM ACCEPTANCE AND COMMITMENT THERAPY PART 2: APPLICATIONS

Acceptance and Commitment Therapy (ACT) and Rational-Emotive Behavior Therapy (REBT) seem to have much in common. For example, they both seek to increase client’s willingness to accept inevitable, unpleasant experience. However, the techniques the therapies use to increase acceptance are often quite different. Building on the philosophical and theoretical framework presented in the previous paper, we discuss the major practical differences between ACT and REBT. We then suggest some concrete ways that the two approaches can be integrated. Such integration may greatly expand the sorts of techniques that a therapist can effectively use in the therapy room. Address correspondence to Joseph Ciarrochi, Department of Psychology, University of Wollongong, Wollongong, NSW 2522, Australia     

Understanding Narratively,Understanding Alterity

Phenomenology's systematic exploration of how a world comes into existence for knowers – knowers who are often conceptualized as individual and ostensibly isolated – requires that it provide some account of the constitution of alterity. In this paper, I address this issue by arguing that we apperceive alterity in terms of the intentionality of behavior. A corollary of this argument is that the apperception of an alter as specifically human is a secondary attribution, following the primary apperception of intention. I further argue that the intentionality of behavior is understood through the projection of a narrative frame, or a “protonarrative,” onto the alter's behavior. I suggest that protonarrativity is the form that experience takes as its ontological condition. Our living is not simply known to us reflectively as protonarrative; rather, experience is lived as protonarrative.This essay is based on a paper presented at the annual conference of the Society for Phenomenology and the Human Sciences, Memphis, Tennessee, October 28–30, 2004.