Rationality ideals and mentality

Mackenzie, this journal, this issue, convincingly shows that in certain dialogue games (commitment games) there are procedural restrictions similar to those that I impose on rationality idealizations. But, whereas my rationality analysis is set in the context of belief games, commitment games do not postulate beliefs. Is this significant? I suggest that mackenzie thinks that it is. There follow discussions of Psychologism and Behaviourism.     

祖辈协同教养与幼儿错误信念理解能力的关系:亲子依恋与祖辈同住的作用

为考察祖辈协同教养与幼儿错误信念理解之间的关系以及幼儿亲子依恋的中介作用,采用方便抽样的方法,调查了某城市三所幼儿园345名小班至大班的祖辈协同教养幼儿及其家庭教养人。对幼儿使用操作任务考察错误信念理解能力,对其家庭教养人利用自陈式问卷收集家庭教养方式和亲子依恋等数据。结果显示：(1)祖辈协同教养类型显著影响幼儿的错误信念理解水平和亲子依恋,“有祖辈同住”协同教养幼儿的错误信念理解水平以及依恋的安全性均显著低于“无祖辈同住”协同教养幼儿;(2)亲子依恋在祖辈协同教养的民主信任和教养冲突两个维度与幼儿错误信念理解能力之间分别存在显著的中介作用;(3)祖辈协同教养类型在教养冲突、亲子依恋、错误信念理解能力的中介模型中起调节作用,在“有祖辈同住”条件下,协同教养冲突显著负向预测幼儿的亲子依恋安全感。     

BELIEF VS. COMMITMENT, VALIDITY VS. VALUE: A RESPONSE TO WARD GOODENOUGH

Abstract. This paper is on Ward Goodenough's recent article (27: 3), suggesting that his points can be clarified by reiterating the distinction between the realms of meaning and relevance. Religion's "truth" is in the form of its ualue; the "proof" which it requires is uindication; and the resulting "faith" must be understood as commitment.     

Jung in the academy: devotions and resistances

Jung's position in the contemporary mainstream English-speaking university is problematical indeed. For various historical and ideological reasons, Jung is generally not included in the courses in academic psychology, and in the humanities and social sciences his reception is lukewarm to say the least. He has only a marginal place in religious studies. This notorious academic resistance to Jung is compensated, some would say overcompensated, by student interest and enthusiasm, which sometimes seeks to make a religious dogma out of Jung's psychology. In a sense, cynical resistance to Jung and fanatical devotion to Jung can be seen to generate each other in a sort of binary opposition. This situation is unfortunate because neither extreme presents a fair or balanced view of Jung's thought or of his contribution to intellectual history. These and other problems associated with the teaching of Jung in a university setting are briefly outlined in this paper.     

Points of View

An adequate evaluation of argumentation requires identification of the object to which the argumentation pertains: the point of view. What are the distinguishing features of this object? In the pragma-dialectical argumentation theory, the object of argumentation is referred to by means of the notion ‘standpoint’. In other theories concerned with argumentation, reasoning, convincing or persuading, notions are used such as ‘thesis’, ‘conclusion’, ‘opinion’ and ‘attitude’. This paper is a survey of the characterisations of the object of argumentation given in the various theories. It discusses the pragma-dialectical argumentation theory, socio-psychological research on persuasion, cognitive research on reasoning, argumentative discourse analysis, two variants of informal logic, advocacy and debate, and the theory of communicative action. Next, it explores some relations between the notions used in these theories. Finally, it outlines some starting points for further research into the problems of identification.     

A NINETEENTH-CENTURY IRASian: SARAH ALDEN BRADFORD RIPLEY

Abstract. Almost entirely self-educated, Sarah Alden Bradford Ripley (1793–1867) combined wide-ranging personal studies with the daily responsibilities of a New England minister's wife, mother, and teacher in her husband's boarding school. As she struggled to reconcile the conventional Unitarian Christian beliefs of her time with her own life experience and with the discoveries of advancing science, her childhood faith gave way to skepticism. Gradually she was able to integrate her understanding of nature, science, philosophy, and religion into a mature faith. She would have welcomed the companionship and support of IRAS if it had existed in her day.     

阴谋论信念的产生机制——社会认知视角的三种解释

社会心理学将阴谋论视作一种意识形态上的信念,并定义为人们将重大的政治或社会事件归因为有权力的群体或个人暗中预谋以达成其目的的解释倾向。社会认知视角为个体这种阴谋论信念的产生提供了三种解释。错觉模式感知导致人们认知上倾向于在不相关的事件之间建立联系;敏感性动因觉察影响人们过度感知并假定事件背后的动因、目的和意图等;投射是将自己愿意参与阴谋的意图归因于事件中的他人。     

逻辑训练对不同理性思维方式大学生三段论推理的影响

采用理性—经验思维方式量表对105名大学生进行测量,选出高、低理性思维方式各35名大学生进行实验,探讨了逻辑训练对不同理性思维方式大学生三段论推理的影响。结果表明：(1)高理性思维方式个体三段论推理的平均反应时快于低理性思维方式个体;非冲突类型题目推理的平均正确率高于冲突类型题目;逻辑训练可以提高个体三段论推理的平均反应时和正确率;(2)逻辑训练后非冲突任务类型题目的平均正确率高于冲突任务类型题目;(3)逻辑训练对低理性思维方式个体冲突任务类型题目平均正确率的提高效果更明显。这意味着逻辑训练可以显著提升个体的推理成绩,但不能完全消除信念偏差对推理的影响,而且逻辑训练对低理性思维方式个体推理成绩的提升效果更加明显。     

Religion and the Quality of Life

Subjective and objective indicators of the quality of life (QOL) are used to test relationships with religious involvement, participation, and belief. Findings from other studies show religious involvement to be associated with longer life. The percent of religious adherents in a state is correlated with the harmony domain of the QOL and negatively with an indicator of stress. After reviewing relevant previous studies, I examine data from the 1972–1996 General Social Survey Cumulative File. It shows happiness to be associated with the frequency of attendance at religious services, with denominational preference, and with doctrinal preference. Happiness also is associated with certain religious-related beliefs: belief that the world is evil or good but not belief in immortality. In a discussion of these and other findings, hypotheses are suggested to explain and to further explore the effects of religion upon the QOL. Among the conclusions: our conception of the "good life" rests heavily upon Judeo-Christian ideals; religious organizations contribute to the integration of the community, hence enhancing the QOL; since frequency of attendance is imperfectly associated with the QOL, other influences are at work; the doctrine of the religion may attract persons of happy disposition; religion may explain a purpose in life that fosters well-being; and others. I suggest implications of the findings for programs of religious organizations.