A PRESCRIPTION FOR GENERATING A NEW PARADIGM IN THE CONTEXT OF SCIENCE AND THEOLOGY

Abstract. Many centers are now active in the study of the interaction between science on the one hand and theology on the other. Suggestions are made as to how such study might be furthered. The central proposal in this paper is based on the author's experience in founding and, over many years, operating the Neurosciences Research Program (NRP). The "faculty" of this group were highly competent in many fields of science and were able to deal with many of the major issues. It is here further suggested that if an NRP-like organization were established, capable of productively interacting with both science and theology, it might well generate new concepts and possibly a new paradigm in this context.     

TOWARD A GENERAL THEORY OF HUMAN CREATIVITY

Abstract. The presence of a basic and general form of creativity in people is investigated through experiments with music. The results indicate that "generative" creativity—-the ability to spontaneously generate a music by varying a basic set of musical elements—is a basic human endowment, unlike "constructive" creativity—-the type of creativity exhibited by composers and other artists—-which is the result of training and the spehal development of faculties. Generative creativity's coming to the fore in contemporary people would contribute to the development of the personality and help bring about more fulfilled, better balanced people and societies.     

Dance becomes therapeutic in the mid to late 20th century

The convergence of dance art and therapeutic culture engendered the development of dance-movement therapy in the mid to late 20th century internationally. This article traces the sociopolitical, institutional, and aesthetic influences that coalesced in this process by contrasting histories of dance-movement therapy in Hungary and in the United States. The professionalization dance-movement therapy, through which it established its own theory, practice, and training institutions, occurred first in the United States in the late 1940s. Modern dancers in the United States began to conceptualize their activity as therapeutic, and the dancer as a (secular) healer, a therapist. The influx of therapeutic concepts into the field of dance is viewed as an example of therapeutic discourse permeating various areas of life in the 20th century. The Hungarian case provides a contrasting history of therapeutic culture, one that deviates from the predominant view of the phenomenon as a product of the global spread of Western modernization and the growth of free-market capitalism. Hungarian movement and dance therapy indeed developed independently from its American predecessor. Its history is intimately tied to the sociopolitical context of state-socialist period, particularly to the institutionalization of psychotherapy in public hospitals, and to the adaptation of Western group psychotherapies within the informal setting of the “second public sphere.” The legacy of Michael Balint and the British object-relations school provided its theoretical framework. Its methodology was rooted in postmodern dance. The methodological differences between American dance-movement therapy and the Hungarian method reflects the shift in dance aesthetics that occurred internationally between 1940 and 1980s.     

The power within: Mass media,scientific entertainment,and the introduction of psychical research into China, 1900–1920

How did a new science initially promoted by only a few individuals eventually become a widespread cultural phenomenon practiced and known by thousands of people? Following a transnational approach, this article traces the introduction of psychical research into China during the first two decades of the 20th century. Known in the Republican period (1912–1949) as Spiritual Science (xinling kexue or xinling yanjiu), psychical research flourished between the 1920s and 1930s, playing a key role in the popularization of applied psychology and mind-cure across China. This article takes a step back from the heyday of Spiritual Science by looking at the period that immediately preceded and helped define it. Focused on wide-circulation newspapers, popular manuals, and stage performances, it teases out the ways in which Chinese popular culture translated European, American, and Japanese psychical research to local Chinese audiences in the midst of China's search for modernity. By naturalizing the reality of psychic powers, spiritual scientists blurred the boundaries between science and superstition in a period when these were posited as diametrically opposed.     

Critical action among Asian and Hispanic/Latinx youth: Identifying a multidimensional measure and exploring within-group differences

Critical action—behaviours aimed at dismantling systems of oppression—must be examined within youths' racialized experiences and should incorporate cultural and sociohistorical factors. We considered an expansive list of items capturing youth behaviours to create a novel four-factor (service, community change, expression, and care) measure of critical action for Asian and Hispanic/Latinx youth. Multiple distinct profiles of critical action were identified within both racial-ethnic groups, and associations between the profiles and sociodemographic and contextual support variables were explored. Gender differences in the type of critical action were found in both racial-ethnic groups, pointing to the potential influence of gender roles on critical action among these populations. Differences in critical action patterns were also found between those born in the U.S. versus those born outside the U.S.; access to critical action may differ within racial-ethnic groups depending on birthplace and associated nuances in familial and cultural contexts. This paper demonstrated a need for attending to variation between and within groups in the study of critical action in order to effectively support racialized youth's coping within and resistance against systems of oppression.     

Are Individuals Always Aware of Their Trauma-Related Intrusive Thoughts? A Study of Meta-Awareness

Individuals are not always aware of their mental content. We tested whether lack of awareness occurs in those who have experienced trauma, with and without posttraumatic stress disorder (PTSD). We also examined the role of proposed cognitive mechanisms (working memory and inhibition) in explaining unnoticed intrusions. Individuals with PTSD (n = 44), and varying levels of symptoms (high posttraumatic stress [PTS]: n = 24; low PTS: n = 37) reported on intrusive thoughts throughout a reading task. Intermittently, participants responded to probes about whether their thoughts were trauma related. Participants were “caught” engaging in unreported trauma-related thoughts (unnoticed intrusions) for between 24 and 27% of the probes in the PTSD and high PTS groups, compared with 15% of occasions in the low PTS group. For trauma-related intrusions only, participants lacked meta-awareness for almost 40% of probes in the PTSD group, which was significantly less than that observed in the other groups (～60%). Contrary to predictions, working memory and response inhibition did not predict unnoticed intrusions. The results suggest that individuals who have experienced significant trauma can lack awareness about the frequency of their trauma-related thoughts. Further research is warranted to identify the mechanisms underpinning the occurrence of unnoticed intrusions.     

Comparison of Privacy Consciousness Between Younger and Older Adults

The degree of being conscious about privacy for the self and others is known as privacy consciousness. This study aimed to compare privacy consciousness between younger and older adults. Japanese younger (n = 166) and older (n = 145) adults were requested to rate all items in the Privacy Consciousness Scale, which assessed their degree of consciousness about privacy for the self and others and behaviors for maintaining privacy based on this consciousness. Results indicated that older adults scored lower on Consciousness Regarding Privacy of Others and higher on Behaviors Regarding Privacy of Others than younger adults. However, no significant difference was found in Consciousness and Behaviors Regarding Privacy of the Self between younger and older adults.     

Gradedness of visual awareness depends on attentional scope: Global perception is more graded than local perception

The gradedness or discreteness of our visual awareness has been debated. Here, we investigate the influence of spatial scope of attention on the gradedness of visual awareness. We manipulated scope of attention using hierarchical letter-based tasks (global: broad scope; local: narrow scope). Participants reported the identity of a masked hierarchical letter either at the global level or at the local level. We measured subjective awareness using the perceptual awareness scale ratings and objective performance. The results indicate more graded visual awareness (lesser slope for the awareness rating curve) at the global level compared to the local level. Graded perception was also observed in visibility ratings usage with global level task showing higher usage of the middle PAS ratings. Our results are in line with the prediction of level of processing hypothesis and show that global/local attentional scope and contextual endogenous factors influence the graded nature of our visual awareness.     

熊十力《新唯识论》的易学渊源与理论创新

研究《周易》生命哲学,单向度地从宇宙论演绎太极阴阳变化,或从心性论凸显易道生命实践的主体能动性,都无法实证宇宙大生命一体贯通的诚明合一之境。在熊十力哲学多元文化渊源和思想元素中,《周易》无疑是其哲学创新的最深邃的理论源泉和精神根基。宇宙本体与生命主体圆融为一,以生生之道涵化主体心灵,用主体心灵担当天地之情,成为熊十力《新唯识论》生命哲学理论突破的关键所在。