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121.
Understanding families as systems 总被引:2,自引:0,他引:2
In this article, we discuss recent research that has arisen from theoretical and conceptual models that use a systems metaphor for understanding families. We suggest that research stimulated by such models leads social scientists in new and important directions in understanding the social and emotional development of children in their families. These models view development as resulting from the dynamic transactions across multiple levels of family systems, which regulate a child's behavior. Thus, these models are important in considering multiple influences on development and adaptation. 相似文献
122.
Jeffrey S. Keen 《World Futures: Journal of General Evolution》2013,69(8):557-572
The act of observation can appear to affect the results of certain scientific experiments. Research has shown that the mind is much more than the brain. The perception of an observer may be significantly affected by the local and non-local environment, and is dependant on the time of the day, month, or year on which those measurements are made. This research has led toward a greater understanding of the structure of the universe, including its connection to consciousness and information. For example, it is demonstrated that the mind's ability to communicate information from across the solar system is much faster than the speed of light. 相似文献
123.
Robert B. Glassman 《Zygon》2007,42(3):651-676
Formalizing a “psychology of science” today will constrain intellectual freedom in ways more likely stultifying than liberating. We should be more improvisational in seeking ideas from academic psychology to develop a more comprehensive purview. I suggest that a psychology of science should look at systematic theology and empirical theology. Liberal theologians have long experience trying to distill from religion those structural aspects that affirm openness in a search for truth. Science, as well as religion, has its myths and rituals, but theologians are more experienced than scientists at a large mythohistorical scale. There are distortions in the extreme degree to which psychological science has traditionally emphasized empiricism, positivism, hypothesis testing, and falsifiability. I argue for less critical reduction and more creative augmentation. This could include looking outside academia at cognitive competencies of people in trades. Exaggerated parsimony is an old story. This is illustrated by the opposition to David Hartley's 1749 theory of neural oscillations. There is an inexorable “margin of uncertainty” where scientific prediction and control can never outstrip the new uses to which human beings put ideas. Facts and values interact in this margin; theology has long made a home there, but scientists sometimes have been excessive in rejecting the “naturalistic fallacy.” There is also often a degree of disingenuousness in psychology's reluctance to take subjective phenomena seriously; here there may be lessons in how empirical theology has handled subjectivity, as well as in taking an honest look at the way much of the methodology of experimental psychology incorporates subjective assessments. Feist's book is a start, but these things need more thought before codifying a psychology of science. 相似文献
124.
Jefferson T 《Science and engineering ethics》1998,4(2):135-140
Redundant publication in biomedical sciences is the presentation of the same information or data set more than once. Forms
of redundant publication include “salami slicing”, in which similar text accompanies data presented in disaggregated fashion
in different publications and “duplicate or multiple publication” in which identical information is presented with a virtually
identical text. Estimates of prevalence of the phenomenon put it at 10 to 25% of published literature. Redundant publication
can be considered unethical, or fraudulent, when the author(s) attempt to conceal the existence of duplicate publication from
editors and readers. Redundant publication in the area of clinical trials is potentially dangerous as it tends to overestimate
the effects of interventions. The scientific community at large and governments should take urgent steps to safeguard the
public from the possible effects of fraudulent multiple publications. 相似文献
125.
C. K. Gunsalus JD 《Science and engineering ethics》1998,4(1):51-64
Filing charges of scientific misconduct can be a risky and dangerous endeavor. This article presents rules of conduct to follow when considering whether to report perceived misconduct, and a set of step-by-step procedures for responsible whistleblowing that describe how to do so once the decision to report misconduct has been made. This advice
is framed within the university setting, and may not apply fully in industrial settings.
Ms. Gunsalus, an attorney, has been responsible for a wide range of compliance issues and academic policy matters at her university
including responding to allegations of scientific misconduct. She served on the United States Commission on Research Integrity
and spent six years on the AAAS Committee on Scientific Freedom and Responsibility, four of them as chair.
An earlier version of this paper was presented at the symposium entitled “Damned If You Do, Damned If You Don’t: What the
Scientific Community Can Do About Whistleblowing” held during the Annual Meeting of the AAAS, Seattle, Washington, 15 February,
1997. 相似文献
126.
127.
A. Polikarov 《Journal for General Philosophy of Science》1998,29(2):225-244
The basic (negative and positive) methodological maxims of three currents of philosophy of science (logical empiricism, falsificationism,
and postpositivism) are formulated. Many of these maxims (stratagems) are controversial, e.g., the stance about the nonsense
of metaphysics, and that of its indispensability. The restricted validity of these maxims allows for their unification. Within
the framework of most of them there may be a relationship of (synchronic, or diachronic) subordination of the contradicting
desiderata. In this vein ten stratagems are formulated.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
128.
Joseph Rouse 《Journal for General Philosophy of Science》1998,29(1):71-122
This survey of major developments in North American philosophy of science begins with the mid-1960s consolidation of the disciplinary
synthesis of internalist history and philosophy of science (HPS) as a response to criticisms of logical empiricism. These
developments are grouped for discussion under the following headings: historical metamethodologies, scientific realisms, philosophies
of the special sciences, revivals of empiricism, cognitivist naturalisms, social epistemologies, feminist theories of science,
studies of experiment and the disunity of science, and studies of science as practice and culture. A unifying theme of the
survey is the relation between historical metamethodologists and scientific realists, which dominated philosophical work in
the late 1970s. I argue that many of the alternative cognitive naturalisms, social epistemologies, and feminist theories that
have been proposed can be understood as analogues to the differences between metamethodological theories of scientific rationality
and realist accounts of successful reference to real causal processes. Recent work on experiment, scientific practice, and
the culture of science may, however, challenge the underlying conception of the field according to which realism and historical
rationalism (or their descendants) are the important alternatives available, and thus may take philosophy of science in new
directions.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
129.
“Baba Has Come to Civilize Us”: Developmental Idealism and Framing the Strict Demands of the Brahma Kumaris 下载免费PDF全文
Emily McKendry‐Smith 《Journal for the scientific study of religion》2016,55(4):698-716
This article extends and complicates the theory that “strict churches are strong” based on the strict demands that were followed and not followed by the Brahma Kumaris in Nepal. To be successful, strict religious groups must not only be strict, but also frame their strictness in ways that resonate with the everyday experiences and commonly held beliefs of their members. Nepali women involved with the Brahma Kumaris tend to accept and follow the group's demands when those demands have been framed as modern, and that framing is resonant with the prevailing definitions of modernity offered by Western development agencies. When the modern framing is not resonant, as with the case of framing celibacy as “spiritual birth control,” the strict demand is not followed, and the frame itself is rejected in favor of the practice being defined in different terms. 相似文献
130.
Thomas John Hastings 《Zygon》2016,51(1):128-144
At home and abroad, Kagawa Toyohiko was probably the best‐known Japanese Christian evangelist, social reformer, writer, and public intellectual of the twentieth century, nominated for the Nobel Prize in Literature twice (1947, 1948) and the Nobel Peace Prize three times (1954, 1955, 1956). Appealing to the masses with little knowledge of Christian faith, Kagawa believed that a positive, religio‐aesthetic interpretation of nature and science was a key missiological concern in Japan. He reasoned that a faith rooted in the kenotic movement of incarnation and self‐giving must strongly support the scientific quest. A voracious reader of science and especially biology, he argues for “directionality,” or what he calls “initial purpose” in the long, painful, cosmic journey from matter to life to mind (or consciousness). Through an antireductionistic, a posteriori methodological pluralism that sought to “see all things whole,” this “scientific mystic” employed Christian, Buddhist, Neo‐Confucian, personalist, and vitalist ideas to envision complementary roles for science and religion in modern society. 相似文献