Social psychologists have extensively researched behavioral intention and its relation to future behavior, usually within the framework of M. Fishbein and I. Ajzen's (1975, Belief, attitude, intention and behavior: An introduction to theory and research, Reading, MA: Addison-Wesley) theory of reasoned action. However, the field has confounded two separate constructs while investigating intention: behavioral intention (BI) and what P. R. Warshaw, B. H. Sheppard, and J. Hartwick (in press, in R. Bagozzi (Ed.), Advances in marketing communication, Greenwich, CT: JAI Press) have coined behavioral expectation (BE), which is the individual's self-prediction of his or her future behavior. In this paper we define both constructs and explain how they differ in terms of the processes by which they are formed, their roles in determining behavior, and their utilities as behavioral predictors. We propose that behavioral expectation is the more accurate overall predictor since many common behaviors are unreasoned (i.e., mindless or habitual) behaviors, goal-type actions, or behaviors where the individual expects his or her intention to change in a foresseable manner. These are all cases where present intention (BI) is not the direct determinant of behavior but where the individual may be capable of appraising whatever additional determinants exist and of including them within his or her behavioral expectation. A study (N = 197) is reported in which student subjects received either a BE (n = 113) or a BI (n = 84) version of a questionnaire pertaining to their performance of 18 common behaviors. Overall, behavioral expectation was the better predictor of self-reported performance. 相似文献
Previous theory and research implies that increasing the size of groups facing resource dilemmas results in poorer outcomes, but no previous study has allowed for communication among group members. The present study relates group size with communication content, task outcomes, and participant perceptions of their experience. With communication, actual group size was irrelevant; to the extent that groups chose to cooperate, outcomes were more equal within groups and participants had more positive perceptions. Greater information exchange and negative maintenance talk was related with less equal outcomes and more negative perceptions; more discussion relevant to specific strategy was associated with more equal outcomes. Findings are instructive concerning the genesis and role of group cooperation. 相似文献
Francis Bacon often is depicted as a patriarch of modernity who promotes human rational action over faith in divine Providence and as a secular humanitarian who realized that improvement of the human condition depended on human action and not on God's saving acts in history. Bacon's New Atlantis is usually described as a “scientific utopia” because its ideal order, harmony, and prosperity are the result of the investigations of nature conducted by the members of Solomon's House. I challenge these characterizations by showing that Bacon's so‐called scientific utopianism is grounded in his religious convictions that his age was one of Providential intervention and that he was God's agent for an apocalyptic transformation of the human condition. I examine the centrality of these religious themes in two of his philosophical works, The Advancement of Learning and The Great Instauration, which are well known for setting out Bacon's critique of the state of learning and for presenting the principles of his epistemology. Analysis of The Advancement of Learning demonstrates Bacon's conviction that his reform of natural philosophy was part of a Providentially guided, twofold restoration of the knowledge of nature and the knowledge of God. Examination of The Great Instauration reveals that Bacon sees his age as one of apocalyptic transformation of the human condition that restores humanity to a prelapsarian state. Analysis of the New Atlantis shows that utopian perfection can be achieved only through a combination of right religion and the proper study of nature. Moreover, when the “scientific” work of Solomon's House is recontextualized within the religious themes of salvation and deliverance that permeate the New Atlantis, the full scope of Bacon's “scientific utopianism” can be seen, and this project is not the one usually portrayed in scholarly treatments. Bacon's program for rehabilitating humanity and its relation to nature is not a secular, scientific advance through which humanity gains dominion over nature and mastery of its own destiny but rather one guided by divine Providence and achieved through pious human effort. 相似文献
Will there be any joint future for science and Islam? Although such questions have recently received considerable attention, more basic questions are often ignored. This article aims at addressing some of those more basic questions through exploring the assumptions that underlie different possible understandings of the question about the future of Islam and science. By investigating the relation between conceptualizations of religion and the question about the future of Islam and science, it will be argued that different understandings of the concept of religion (i.e., whether it denotes real objects, whether it is universal, and whether it is belief centered) lead to extremely different readings of the question. Besides, it will be argued that different answers to the question about the future of Islam and science can be understood in terms of the inference to best theological explanation; thus, the criteria that one assumes for the best theological explanation result in different criteria for evaluation of the answers. 相似文献
This essay tries to show that there exist several passages where Kierkegaard (and his pseudonyms) sketches an argument for the existence of God and immortality that is remarkably similar to Kant's so‐called moral argument for the existence of God and immortality. In particular, Kierkegaard appears to follow Kant's moral argument both when it comes to the form and content of the argument as well as some of its terminology. The essay concludes that several passages in Kierkegaard overlap significantly with Kant's moral argument, although Kierkegaard ultimately favors revealed faith over natural theology in general and Kant's moral faith in particular. Whereas Kant uses the moral argument to postulate the existence of God and immortality, Kierkegaard mainly uses it as a reductio ad absurdum of non‐religious thinking. 相似文献
Freud introduced the concept of psychical reality as a consequence of abandoning the theory of seduction, and although this meant a turning point in his theoretical thinking he never defined the concept concisely and systematically. Thus it is possible to delineate at least two meanings of psychical reality that run through Freud´s writings as well as the writings of contemporary analysts. On the one hand psychical reality encompasses the whole field of subjective experiences. On the other, it is understood more narrowly as a transformation of experiences in the unconscious.
Substituting the idea of different meanings ascribed to Freud´s concept this article proposes to differentiate between levels in the psyche with the main focus on the unconscious level of the dream and of phantasy and the real unconscious. Starting from the most superficial level of subjective reality the text moves to that of fantasy formation illustrated by primarily Freud´s text on `A child is being beaten´. Adding Laplanche´s translational model the article ends up at the deepest level represented by the late Lacan and his concept of the real Unconscious.
The paper concludes that the term real points to something exceeding symbolization and the imaginary—thus escaping comprehension—and yet is absolutely indispensable to the organization of unconscious processes. 相似文献
Process factor analysis (PFA) is a latent variable model for intensive longitudinal data. It combines P-technique factor analysis and time series analysis. The goodness-of-fit test in PFA is currently unavailable. In the paper, we propose a parametric bootstrap method for assessing model fit in PFA. We illustrate the test with an empirical data set in which 22 participants rated their effects everyday over a period of 90 days. We also explore Type I error and power of the parametric bootstrap test with simulated data. 相似文献