Concept learning,memory and transfer of dot pattern categories

In the first experiment, subjects rated the similarity of a sample of pairs of random dot patterns generated from 3 prototypes consisting of either 4, 6, or 9 dots. The results of the experiment tended to confirm the structure imposed on the patterns by the construction method. In the second experiment, subjects learned to classify random patterns generated from 2 prototypes with either short or long interprototype distance and consisting of either 4, 6, or 9 dots in a traditional concept identification task. After acquisition, memory for old and new distortions and the prototype, which was not presented during learning, was assessed. The tendency to call a pattern “new” increased with the distance between the pattern and its prototype. In a subsequent transfer test, all subjects saw patterns of either 4, 6, or 9 dots. Performance was above chance and the transfer from larger to smaller patterns tended to be greater than the transfer from smaller to larger patterns. This is consistent with a process of schema formation based on features common to most exemplars of the category. The results are discussed in relation to several theories of concept learning and schema abstraction.     

Sartre and Bergson: A Disagreement about Nothingness

Abstract

Henri Bergson's philosophy, which Sartre studied as a student, had a profound but largely neglected influence on his thinking. In this paper I focus on the new light that recognition of this influence throws on Sartre's central argument about the relationship between negation and nothingness in his Being and Nothingness. Sartre's argument is in part a response to Bergson's dismissive, eliminativist account of nothingness in Creative Evolution (1907): the objections to the concept of nothingness with which Sartre engages are precisely those raised by Bergson. Even if Sartre's account of nothingness in its entirety is found to be flawed, I argue that the points he makes specifically against Bergson are powerful.

My discussion concludes with a brief examination of the wider philosophical background to Sartre's and Bergson's discussion of nothingness: here I point to some important aspects of Sartre's early philosophy, including some features of his conception of nothingness, that may testify to Bergson's positive influence on his thought.     

Sequential remembering and lived remembering in the flow of experience: a videographic study / Recuerdo secuencial y recuerdo vivido en el curso de la experiencia: un estudio videográfico

Abstract

During the last 30 years the discussion on memory and remembering has advanced from a strictly cognitive perspective to a broader view, involving the body in these processes. Thus, the present article aims to recover Henri Bergson’s main ideas — published more than a century ago — emphasizing the tight relation between immediate experience, memory and bodily movements. First, contemporary perspectives on memory are reviewed. Afterwards, the results from a videographic study are presented, showing how deeply the body is engaged in the act of remembering. These results evidence the presence of two different ways of remembering: sequential and lively-experienced.     

Ecclesiology and the doctrine of creation: a Scandinavian theological perspective

With a view to the present challenges facing the traditional folk churches in Scandinavia, this article aims to present the interconnectedness of creation theology and ecclesiology, as this has been understood in Scandinavian ‘folk church Lutheranism’. While theologies of the Church often seem unrelated to a theology of creation, Bonhoeffer and de Lubac represent two different ways of connecting the two. This article shows how the theological tradition to which Grundtvig and Wingren belong, corresponds to and differs from these continental theologians. The specific character of the Scandinavian tradition is interpreted as stemming from an amalgam of Luther and Irenaeus. In conclusion, the article offers some critical comments on this tradition, and some reflections on how to negotiate between the all-inclusive nature of the Church, her catholicity, and the limited character of any actual local church. It is suggested that a reconsideration of the ecclesiological implications of the first article of faith (the doctrine of creation) is required for coming to terms with this challenge.     

The controversy around the concept of archetypes

The paper reviews the course of the controversy surrounding Jung's theory of archetypes beginning in the mid 1990s and continuing to the present. Much of this controversy was concerned with the debate between the essentialism of the evolutionary position of Anthony Stevens as found in his 1983 book Archetypes: A Natural History of the Self, and the emergence model of the archetypes proposed in various publications by Hogenson, Knox and Merchant, among others. The paper then moves on to a consideration of more recent developments in theory, particularly as derived from an examination of the philosopher Gilles Deleuze, who introduces Bergson's somnambulistic unconscious into the discussion of Jung's theories. It is suggested that this largely unexamined influence on Jung may provide answers to some of the unanswered questions surrounding his theorizing. The paper concludes by suggesting that the notion of the somnambulistic unconscious may resemble Atmanspacher's argument for a dual‐aspect monism interpretation of Jung.     

The Motherhood of the Church in Henri de Lubac and John Calvin

Both Henri de Lubac and John Calvin described the Church as ‘mother’. From the patristic tradition, the motherhood of the Church had two dimensions: (i) the Mother Church as an institution delimited by the episcopacy of which inclusion was a necessity for salvation; and (ii) the Church as the mother of believers through whose ‘motherly’ care of bringing to life, nourishing and teaching through the sacraments God makes provision for his children. Both de Lubac and Calvin stress the maternal functions of the Church, but differ over how the Church’s motherhood relates to its visible identity and why inclusion in the Church is necessary for salvation. This article argues that this connection represents a rich theme for ecumenical ecclesiology. Despite divergent ecclesiological grammars and themes, Catholic and Reformed traditions are drawing from a shared patristic inheritance which gives good ground for dialogue for respective ecclesial self-understandings.     

论柏格森对现代新儒学思潮的影响

20世纪20年代,柏格森哲学曾在中国思想界人为流行,此时也恰好是现代新儒学思潮开始萌芽和兴起的时候,梁漱溟和熊十力均受到了柏格森思想的深刻影响。梁漱溟试图融合佛教唯识学和柏格森生命哲学的观点,用以阐释和发挥儒家“生”之哲学的精义,以重建儒家的理想人格。熊十力则通过反省和比照柏格森哲学的生命观与自然观,提出了他对于生命本体的独特看法,从而创立“翕辟成变”的大化流行论和“默识证会”的直觉说。     

Habit and time in nineteenth-century French philosophy: Albert Lemoine between Bergson and Ravaisson

This paper shows how reflection on habit leads in nineteenth-century French philosophy to Henri Bergson’s idea of duration in 1888 as a non-quantifiable dimension irreducible to time as measured by clocks. Historically, I show how Albert Lemoine’s 1875 L’habitude et l’instinct was crucial, since he holds – in a way that is both Ravaissonian and Bergsonian avant la lettre – that for the being capable of habit, the three elements of time are fused together. For that habituated being, Lemoine claims, it is not true to say that the past is no longer, nor even that the future is not yet. This historical link between Ravaisson and Bergson, however, only sharpens the philosophical question of how a dynamic conception of habit involves and requires a conception of real duration, of a temporality more original than clock-time, and, conversely, of how reflection on duration prior to clock-time involves a notion of habit. With reference to the work of Gilles Deleuze, the paper concludes by showing that there is an internal connection between these two grand philosophical themes of nineteenth- and then twentieth-century French thought: habit and time.     

Inheritance,Originality and the Will: Bergson and Heidegger on Creation

Abstract

In the work of Henri Bergson and Martin Heidegger we find different responses to traditional ideas of ‘creation’. Bergson advances a philosophy of creation, wherein ‘creation’ is presented as the production of a ‘radical’ or ‘absolute’ novelty, not only in art, but in all forms of human experience and biological life. Heidegger, in contrast, comes to criticise ideas of ‘creation’ in art as the expression of an alienated ‘humanism’ and ‘subjectivism’ essential to the modern age. This paper illuminates this divergence by showing how Bergson and Heidegger, despite appearances, grapple with the question of art-production – and with the attendant issues of inheritance and originality – in similar ways. It is only in recognising this proximity, I argue, that it is possible to perceive adequately what essentially distinguishes their approaches: Bergson’s conception of creation as a function of the will.     

Three Ways of Being Church

This article proposes a theological re-appraisal of three images of the Church: institution, servant and community. The defining characteristics of an institution can be applied positively to the Church when it is seen to have been instituted by Jesus Christ. But what is instituted is a continuing relationship grounded in Christ's own presence. The servant Church is characterized by its commitment to the purposes of God in ‘secular’ society and the promise of God's kingdom. The community model of the Church has two common expressions, one emphasizing social relationships, one stressing mystical communion, but these are grounded in the trinitarian community itself. While each model has its own contribution and integrity, taken together they suggest mutual inter-dependence, itself reflecting the divine community and expressed in the mutually affirming virtues of faith, hope and love.