Combined eyetracking and keystroke-logging methods for studying cognitive processes in text production

Writers typically spend a certain proportion of time looking back over the text that they have written. This is likely to serve a number of different functions, which are currently poorly understood. In this article, we present two systems, ScriptLog+TimeLine and EyeWrite, that adopt different and complementary approaches to exploring this activity by collecting and analyzing combined eye movement and keystroke data from writers composing extended texts. ScriptLog+TimeLine is a system that is based on an existing keystroke-logging program and uses heuristic, pattern-matching methods to identify reading episodes within eye movement data. EyeWrite is an integrated editor and analysis system that permits identification of the words that the writer fixates and their location within the developing text. We demonstrate how the methods instantiated within these systems can be used to make sense of the large amount of data generated by eyetracking and keystroke logging in order to inform understanding of the cognitive processes that underlie written text production.     

SHOULD A CHRISTIAN ADOPT METHODOLOGICAL NATURALISM?

It has become standard practice for scientists to avoid the possibility of references to God by adopting methodological naturalism (MN), a method that assumes that the reality of the universe, as it can be accessed by empirical enquiry, is to be explained solely with recourse to natural phenomena. In this essay, I critique the Christian practice of this method, arguing that a Christian's practices should always reflect her belief that the universe is created and sustained by the triune God. This leads me to contend that the Christian should adopt a theologically humble approach to the sciences (instead of MN), with which she humbly acknowledges that special divine action is not discernible by empirical science. To further my critique, I consider three ways in which the practice of MN can be particularly problematic for Christianity.     

Do You Have the Heart to Come to Faith? A Look at Anti‐Climacus' Reading of Matthew 11.6

In Practice in Christianity, Søren Kierkegaard's pseudonym, Anti‐Climacus enters into an extended engagement with Matthew 11.6, ‘Blessed is he who takes no offense at me’. In so doing, he comes to an understanding that ‘the possibility of offense’ characterises the ‘crossroad’ at which one either comes to faith in Christ's revelation or rejects it. Such a choice, as he is well aware, cannot be made from a neutral standpoint, and so he is led to propose that it is ‘the thoughts of the heart’ (i.e. a person's disposition) that constitute the pivotal factor in determining whether or not God will reconcile a person into the Christian faith. In this paper, I discuss Anti‐Climacus' interpretation of Mt. 11.6 and consider his reasons for interpreting a person's predisposition as being so decisive for faith.     

REALISM AND OPENNESS IN SCIENTIFIC INQUIRY

Abstract. Intrinsic to rigorous knowledge of God is the recognition that positive theological concepts and statements about God arising under the compelling claims of God's reality upon the human mind must have an open revisable structure. A similar combination of critical realism and ontological openness is apparent in the profound change that has taken place in the rational structure of rigorous science from the radical dualism and closed causal system of classical mechanics to the unifying world view and open dynamic field-theories of modern physics. It is argued that the intersection of theological and natural science in their epis-temological foundations can enhance their ontological commitment and heuristic thrust.     

Emotion and ethics: An inter-(en)active approach

In this paper, we start exploring the affective and ethical dimension of what De Jaegher and Di Paolo (Phenomenology and the Cognitive Sciences, 6:485–507, 2007) have called ‘participatory sense-making’. In the first part, we distinguish various ways in which we are, and feel, affectively inter-connected in interpersonal encounters. In the second part, we discuss the ethical character of this affective inter-connectedness, as well as the implications that taking an ‘inter-(en)active approach’ has for ethical theory itself.