Propositions, Sets, and Worlds

If we agree with Michael Jubien that propositions do not exist, while accepting the existence of abstract sets in a realist mathematical ontology, then the combined effect of these ontological commitments has surprising implications for the metaphysics of modal logic, the ontology of logically possible worlds, and the controversy over modal realism versus actualism. Logically possible worlds as maximally consistent proposition sets exist if sets generally exist, but are equivalently expressed as maximally consistent conjunctions of the same propositions in corresponding sets. A conjunction of propositions, even if infinite in extent, is nevertheless itself a proposition. If sets and hence proposition sets exist but propositions do not exist, then whether or not modal realism is true depends on which of two apparently equivalent methods of identifying, representing, or characterizing logically possible worlds we choose to adopt. I consider a number of reactions to the problem, concluding that the best solution may be to reject the conventional model set theoretical concept of logically possible worlds as maximally consistent proposition sets, and distinguishing between the actual world alone as maximally consistent and interpreting all nonactual merely logically possible worlds as submaximal. I am grateful to the Netherlands Institute for Advanced Study in the Humanities and Social Sciences (NIAS), Royal Netherlands Academy of Arts and Sciences (KNAW), for supporting this among related research projects in philosophical logic and philosophy of mathematics during my Resident Research Fellowship in 2005-2006.     

Temporality and the torments of time

Immersion in time gives birth to consciousness, as well as conflict and torment. When human beings developed a sense of future, they also gained the ability to anticipate threats from nature or their fellow beings. They thereby created cultures that are bastions of survival, as well as places of poetry, art and religion where they could band together and reflect upon their common plight. The practice of psychoanalysis is in many ways a temporal process, a process of remembering, for owning and elaborating a past that gives us substance, thereby providing a basis for reflective consciousness. Stimulated by Freud's early writings, Lacan, Laplanche and their successors in particular have focussed extensively on time and psychoanalysis, and their views are a central point of this discussion. A substantial case study is offered that provides concrete examples of these perspectives. A multi‐faceted view of temporality emerges, one that is more syncopated than linear or teleological. In conclusion, I will briefly discuss recent findings in the neuroscience of memory and ‘time travel’ that underpin contemporary psychoanalytic ideas in surprising ways. It is important to remember that acceptance of the contradictory nature of temporal experience can open space for increased freedom and playfulness.     

ŚŪNYATĀ AND KOKORO: SCIENCE–RELIGION DIALOGUE IN THE JAPANESE CONTEXT

When we read books or essays about the dialogue between “religion and science,” or when we attend conferences on the theme of “religion and science,” we cannot avoid the impression that they actually are dealing, almost without exception, not with a dialogue between “religion and science,” but with a dialogue between “Christianity and science.” This could easily be affirmed by looking at the major publications in this field. But how can the science–religion dialogue take place in a world where conventional Christian concepts of God, religion, and science are foreign and unfamiliar? Is the critique that the scientist plays God still valid when there is no “God” at all? This article tries to answer the questions mentioned above, and seeks to sketch out some aspects of the science–religion dialogue in Japan which I believe could contribute a new paradigm for understanding and describing ultimate reality.     

CAN SCIENCE AND RELIGION RESPOND TO CLIMATE CHANGE?

With the challenge of communicating climate science in the United States and making progress in international negotiations on climate change there is a need for other approaches. The moral issues of ecological degradation and climate justice need to be integrated into social consciousness, political legislation, and climate treaties. Both science and religion can contribute to this integration with differentiated language but shared purpose. Recognizing the limits of both science and religion is critical to finding a way forward for addressing the critical challenges of climate change. How we value nature and human–Earth relations is crucial to this. We need a broader environmental ethics in dialogue with the science of climate change.     

知觉表征精度对工作记忆中抑制干扰能力的影响

工作记忆的容量十分有限,需要选择性地抑制与目标无关信息的干扰,工作记忆容量高的个体,其抑制干扰的能力也更强。本研究采用带有不同形状干扰刺激的色块颜色回忆任务考察干扰对工作记忆容量和表征精度的影响,结果发现,当负荷超出工作记忆容量范围时,干扰减少了记忆所能表征客体的个数;当负荷在工作记忆容量范围内时,干扰降低了记忆中表征客体的精度。更进一步,研究采用独立的知觉任务来测量知觉表征的精度,并探讨作为信息加工的初始阶段的知觉表征如何影响工作记忆加工过程中抑制干扰的能力。将实验中收集的48名有效被试按照知觉表征精度的高低平均分为两组,结果发现上述干扰效应主要表现在知觉表征精度较低的组中,并且该组中知觉表征精度越高的个体,其工作记忆抑制干扰的能力也越强。本研究为实践中通过知觉训练来提升工作记忆的抑制干扰能力提供了理论指导。     

颜色字词的识别真的无需注意力资源的参与?——来自Stroop范式的证据

3个实验采用颜色词、颜色词同音词以及颜色语义联想词作为启动词,使启动词的语义和颜色实现时空分离、启动词处于非空间注意焦点位置、降低启动词可视度的情境下,考察具有自动化加工特征的启动词是否受到注意力资源的制约以及启动词在获得不同数量的注意力资源时其自动化程度是否存在显著的差异。结果发现:(1)注意力资源实质性地决定着自动化加工能否顺利进行,具有自动激活特征的刺激在无法获得注意力资源时,自动化加工过程终止。(2)可用的注意力资源数量调控着自动化加工的效率和语义提取的效果,可用的注意力资源数量越多,对启动刺激的语义加工越完善,对目标刺激的促进效果也越有效。本研究结果支持注意力敏感模型关于自动化加工受认知系统的支持和配置才能完成的假设。     

工作记忆对知觉类别学习的影响:问题与构想

人们学习将感知到的客体按照不同的标准或规则分类存储,即类别学习。而工作记忆作为多种认知加工的基础,对类别学习具有重要作用。基于已有研究,分别梳理了言语工作记忆和视空工作记忆对基于规则和信息整合类别结构的影响。目前,执行功能是否影响内隐类别学习系统、工作记忆负荷对内隐外显类别学习系统的影响是否一致还存在争议。此外,工作记忆影响知觉类别学习的认知加工阶段尚不清晰。未来的研究还需明确工作记忆负荷对内隐和外显类别学习的影响,进一步验证工作记忆影响类别学习的认知加工阶段假设的合理性。     

社会称许性反应的测量与控制

社会称许性反应是影响人格测验效度最常见的一种反应偏差,从20世纪30年代至今,测量学家一直努力揭示社会称许性反应的性质和内部结构,并开发社会称许性量表对其直接测量。本文综述了社会称许性量表的发展脉络,指出了至今遗留的问题。并且,从事前控制和事后控制的角度,对当前主要的控制社会称许性反应的方法进行了论述,指出了社会称许性量表的效度对事后控制方法的重要影响,并给出了一些如何控制社会称许性反应的指导建议。