GALILEO STILL GOES TO JAIL: CONFLICT MODEL PERSISTENCE WITHIN INTRODUCTORY ANTHROPOLOGY MATERIALS

Historians have long since rejected the dubious assertions of the conflict model, with its narratives of perennial religion versus science combat. Nonetheless, this theory persists in various academic disciplines, and it is still presented to university students as the authoritative historical account of religion–science interactions. Cases of this can be identified within modern anthropology textbooks and reference materials, which often recapitulate claims once made by John W. Draper and Andrew D. White. This article examines 21st‐century introductory anthropology publications, demonstrating how such works perpetuate religion–science myths and the notion that history has been replete with inevitable religion versus science warfare. In particular, this study reveals how such introductory materials propagate discord narratives associated with the Scientific Revolution and the Enlightenment. Affiliated with these anecdotes are oversimplified accounts of religious responses to heliocentrism and evolutionary theory, as well as claims that science has invariably led to the usurpation of religious belief and secularization from Galileo onwards.     

The Archaelogy of Spirit and the Unique Self: A Husserlian Reading of Conrad-Martius

Although the connections of Hedwig Conrad-Martius’ ontological phenomenology, what she called, “realontology,” to Husserl’s transcendental phenomenology were constant concerns that usually remained in the background of her work, on occasion they became foreground. Similarly the problems surrounding the individuation of the person and spirit were persistent but rather marginal in her writings. In this paper I want first to review some of the issues as they are connected to ontological and transcendental phenomenology. Then I want to relate them to the cosmological and theological issues that were no less important for Conrad-Martius.

How robust are the deviations in haptic parallelity?

Several studies have shown that physically parallel bars do not feel parallel and vice versa. The most plausible cause of this deviation is the biasing influence of an egocentric reference frame. The aim of the present study was to assess the strength of this egocentric contribution. The deviations from veridicality were measured in six experiments where subjects were presented with either haptic or visual information about parallelity or their deviations. It was found that even direct error feedback (either haptically or visually) did not even nearly result in veridical performance. The improvements found were attributed to a shift in focus towards a more allocentric reference frame, possibly reflecting the same mechanisms as found in delay and noninformative vision studies. We conclude that the illusionary percept of haptic parallelity is rather robust and is indeed caused by a strong reliance on an egocentric reference frame.     

On being, knowing and having a self

This paper(1) takes the distinction between being conscious ('core consciousness') and knowing that one is conscious (self-reflexive consciousness) as a starting point for differentiating between three different aspects of the self: 1) the overall process of psychosomatic being which we share with all living creatures and which expresses itself through action (self as totality), 2) the conscious awareness of knowing the self that is a peculiarly human phenomenon consequent on the development of symbolic imagination (sense of self including numinous experiences of the self) and 3) having a self (or soul) as an essential attribute of being human that can only be achieved through being endowed with a self in the mind of others (self-identity leading to the self as the centre of the personality). Some clinical implications of these distinctions are considered including the role of interpretation as fostering integration through the provision of alternative self-images, the loss of self-reflexive consciousness in states of overwhelming affect and the attack on the spontaneous psychosomatic being of the self in states of self-hatred and self-division.     

Persisting problems for a quantificational theory of complex demonstratives

I criticized Jeffrey King’s theory of complex demonstratives in “Problems for a Quantificational Theory of Complex Demonstratives.” King replied in “Complex Demonstratives as Quantifiers: Objections and Replies.” I here comment on some of King’s replies.

Beyond Millianism

In Beyond Rigidity, Soames attempts to defend Millianism by articulating a novel account of the semantics and pragmatics of sentences containing names. Soames uses this account both to respond to the objection that Millianism unintuitively allows the unrestricted substitution of coreferential names in propositional attitude contexts, and to generate a positive argument for Millianism. I argue that the positive argument fails, and that Soames’s account of the semantics and pragmatics of sentences containing names is inconsistent with Millianism.

情境和任务对空间认知参考框架选择的影响

通过运动迷津和语言描述任务,考察情境和任务对大学生空间参考框架选择的影响。结果表明,开放空间和目标物同背景融为一体有利于被试选择绝对参考框架。习惯空间术语对空间参考框架选择有影响,但影响程度视情境和任务之间关系而定。     

Ethical Naturalism and Moral Twin Earth

In order to rebut G. E. Moore’s open question argument, ethical naturalists adopt a theory of direct reference for our moral terms. T. Horgan and M. Timmons have argued that this theory cannot be applied to moral terms, on the ground that it clashes with competent speakers’ linguistic intuitions. While Putnam’s Twin Earth thought experiment shows that our linguistic intuitions confirm the theory of direct reference, as applied to ‘water’, Horgan and Timmons devise a parallel thought experiment about moral terms, in order to show that this theory runs against our linguistic intuitions about such terms. My claim is that the Horgan–Timmons argument does not work. I concede that their thought experiment is a good way to test the applicability of the theory of direct reference to moral terms, and argue that the upshot of their experiment is not what they claim it is: our linguistic intuitions about Moral Twin Earth are parallel to, not different from, our intuitions about Twin Earth.

特征框架效应的心理机制与影响因素

特征框架效应是指当分别以积极框架和消极框架来描述给定情境中某一事物或事件的关键特征时, 一般情况下人们更偏好以积极框架来描述其关键特征的事物或事件的现象。特征框架效应广泛的存在于消费、医学及政治等领域。目前, 它的解释机制主要包括效价加工的认知机制、参照依赖、查询理论以及认知神经机制。它的影响因素主要包括经验、人格特质、计算能力以及认知闭合需要等。未来的研究应该从深入探索特征框架效应的产生根源和影响因素, 拓展其应用研究, 深入探索偏好消极框架下的特征框架效应以及探讨该现象与其它现象之间的关系等五方面展开。     

风险决策中的双参照点效应

以预期理论为代表的决策理论认为, 决策者自身的损益状态对风险决策有重要作用, 因此, 将决策者的现状定义为个人参照点。它决定了决策情境是个人获益还是个人损失。个人参照点直接关乎决策者实际的得失, 具有直接性、真实性和绝对性的特征。然而, 社会比较理论认为, 与他人的比较结果同样对风险决策具有不可忽视的意义。因此, 将他人的状态定义为社会参照点。自身的现状与他人状态相比较的结果决定了决策情境是社会获益还是社会损失。社会参照点无关决策者的实际得失, 具有间接性、假设性和相对性的特征。社会参照点通过自我概念、情绪、认知等路径作用于风险决策。更为重要的是, 社会参照点和个人参照点同时存在于风险决策过程中, 决策者对两者的心理感受和行为倾向具有相似性, 因此两者将共同影响决策者的风险选择。基于此, 本文提出风险决策中的双参照点效应。有关双参照点对风险决策过程的影响机制还需进一步的探讨。