Yeshayahu Leibowitz's Axiology

This essay explicates and assesses Yeshayahu Leibowitz's axiology, and its relation to the value he claims halakhic (Jewish legal) practice instantiates: service of God. It argues that, while Leibowitz often affirms a relativist “polytheism of values,” he sometimes implies that the religious value is the “most valuable value.” However, this is not due to its material content, because serving God is objectively best; rather it is because, consonant with his negative theology, it most fully instantiates the formal properties of a value. The essay concludes by assessing the tenability of Leibowitz's metaethics as well as the argument for positing this contentless value as an intention and reason for halakhic practice.     

A JEWISH CONCEPTION OF HUMAN DIGNITY

This paper depicts the meanings of human dignity as they unfold and evolve in the Bible and the Halakhah. I posit that three distinct features of a Jewish conception of human dignity can be identified in contrast to core characteristics of a liberal conception of human dignity. First, the original source of human dignity is not intrinsic to the human being but extrinsic, namely in God. Second, it is argued that the “dignity of the people” has precedence over personal autonomy and liberty, which are core liberal pillars. The third characteristic pertains to the potential conflict between personal autonomy and liberty, and God's commandments. The theoretical analysis of human dignity is then examined in light of several Supreme Court decisions in Israel during the 1990s. I illustrate that Jewish religious and secular‐liberal conceptions pull in different directions in the rulings of liberal and religious Justices in Israel.     

Sexuality and Christian Tradition

This essay aims to clarify the debate over same‐sex unions by comparing it to the fourth‐century conflict concerning the nature of Jesus Christ. Although some suppose that the council of Nicaea reiterated what Christians had always believed, the Nicene theology championed by Athanasius was a dramatic innovation that only won out through protracted struggle. Similarly, despite the widespread assumption that Christian tradition univocally condemns homosexuality, the concept of sexuality is a nineteenth‐century invention with no exact analogue in the ancient world. Neither heterosexuality nor homosexuality is addressed directly in Christian tradition; for this reason, the significance of older authorities for the modern debate is necessarily indirect. The dichotomy between progressive and conservative positions is therefore misguided: it is necessary neither to abandon tradition for the sake of progress nor to oppose innovation for the sake of fidelity.     

蔡元培在中国现代心理学史上的先驱地位与贡献

本文较全面系统地论述了蔡元培在中国现代心理学史上的先驱地位与贡献：留德跟冯特学习实验心理学,奠定了专业基础;扶持创建我国第一个心理实验室和第一个心理研究所,奠定了组织基础;关于心理学性质与方法之思想,提供了方法学基础;重视心理学在教育中的应用,推动了儿童与教育心理学的研究;文艺与美育心理之思想,开了我国现代文艺与美育心理学之先河;主张西方心理学与中国传统文化相结合,对心理学研究仍有指导意义。     

The excess choice effect: The role of outcome valence and counterfactual thinking

Contrary to economic theory, psychological research has demonstrated increased choice can undermine satisfaction. When and why this ‘excess choice effect’ (ECE) occurs remains unclear. Building on theories of counterfactual thinking we argue the ECE is more likely to occur when people experience counterfactual thought or emotion and that a key trigger is a negative versus positive task outcome. Participants either selected a drink (Experiment 1) or chocolate (Experiment 2) from a limited (6) versus extensive (24) selection (Experiment 1) or were given no choice versus extensive (24) choice (Experiment 2). In both experiments, however, the choice was illusory: Half the participants tasted a ‘good’ flavour, half a ‘bad’ flavour. As predicted, extensive choice was only detrimental to satisfaction when participants tasted the ‘bad’ drink or chocolate, and this was mediated by the experience of counterfactual thought (Experiment 1) or emotion (Experiment 2). When outcomes were positive, participants were similarly satisfied with limited versus extensive and no choice versus extensive choice. Implications for our theoretical understanding of the ECE and for the construction of choice architectures aimed at promoting individual satisfaction and well‐being are discussed.     

The primal scene and symbol formation

This article discusses the meaning of the primal scene for symbol formation by exploring its way of processing in a child's play. The author questions the notion that a sadomasochistic way of processing is the only possible one. A model of an alternative mode of processing is being presented. It is suggested that both ways of processing intertwine in the “fabric of life” (D. Laub). Two clinical vignettes, one from an analytic child psychotherapy and the other from the analysis of a 30 year‐old female patient, illustrate how the primal scene is being played out in the form of a terzet. The author explores whether the sadomasochistic way of processing actually precedes the “primal scene as a terzet”. She discusses if it could even be regarded as a precondition for the formation of the latter or, alternatively, if the “combined parent‐figure” gives rise to ways of processing. The question is being left open. Finally, it is shown how both modes of experiencing the primal scene underlie the discoursive and presentative symbol formation, respectively.     

The role of repetitive thought in determining posttraumatic growth and distress following interpersonal trauma

Background and Objectives: Repetitive thought (RT) strategies have been linked to a range of negative outcomes following traumatic interpersonal events but are proposed to serve an adaptive function under particular circumstances. This study examined outcomes following RT within a transdiagnostic framework, and explored the potentially adaptive nature of trait-like and event-related RT. Design: The centrality of a traumatic event to one's identity was explored as a context under which the adaptive nature of RT might change. Young adults with interpersonal violence experiences (N = 163) reported use of trait-like and event-related RT, centrality of the event, depressive, anxious, and posttraumatic stress symptoms (PTSS), posttraumatic depreciation and posttraumatic growth. Methods: Hierarchical multiple regression analyses were used to examine main and moderating effects of four types of RT and event centrality on outcome variables. Results: Centrality positively predicted depressive symptoms and PTSS, depreciation, and growth. Brooding RT positively predicted all negative outcomes. Reflecting RT positively predicted anxious symptoms and PTSS and depreciation. Only deliberate RT positively predicted growth. Centrality did not moderate any examined relationships. Conclusions: Findings highlight the importance of addressing specific types of RT in interventions with survivors and of considering centrality as a robust contributor to outcomes following interpersonal violence.     

Imagine no religion: Heretical disgust,anger and the symbolic purity of mind

Immoral actions, including physical/sexual (e.g., incest) and social (e.g., unfairness) taboos, are often described as disgusting. But what about immoral thoughts, more specifically, thoughts that violate religious beliefs? Do heretical thoughts taint the purity of mind? The present research examined heretical disgust using self-report measures and facial electromyography. Religious thought violations consistently elicited both self-reported disgust and anger. Feelings of disgust also predicted harsh moral judgement, independent of anger, and were mediated by feelings of “contamination”. However, religious thought violations were not associated with a disgust facial expression (i.e., levator labii muscle activity) that was elicited by physically disgusting stimuli. We conclude that people (especially more religious people) do feel disgust in response to heretical thoughts that is meaningfully distinct from anger as a moral emotion. However, heretical disgust is not embodied in a physical disgust response. Rather, disgust has a symbolic moral value that marks heretical thoughts as harmful and aversive.     

Thinking sadly: In favor of an adverbial theory of emotions

Introspective as well as empirical evidence indicates that emotions shape our thinking in numerous ways. Yet, this modificatory aspect of emotions has received relatively little interest in the philosophy of emotion. I give a detailed account of this aspect. Drawing both on the work of William James and adverbialist conceptions of perception, I sketch a theory of emotions that takes these aspects into consideration and suggest that we should understand emotions as manners of thinking.     

Visual perspective in remembering and episodic future thought

According to the constructive episodic simulation hypothesis, remembering and episodic future thinking are supported by a common set of constructive processes. In the present study, we directly addressed this assertion in the context of third-person perspectives that arise during remembering and episodic future thought. Specifically, we examined the frequency with which participants remembered past events or imagined future events from third-person perspectives. We also examined the different viewpoints from which third-person perspective events were remembered or imagined. Although future events were somewhat more likely to be imagined from a third-person perspective, the spatial viewpoint distributions of third-person perspectives characterizing remembered and imagined events were highly similar. These results suggest that a similar constructive mechanism may be at work when people remember events from a perspective that could not have been experienced in the past and when they imagine events from a perspective that could not be experienced in the future. The findings are discussed in terms of their consistency with—and as extensions of—the constructive episodic simulation hypothesis.