Social and personality psychology have been criticized for overreliance on potentially biased self-report variables. In well-being science, researchers have called for more “objective” physiological and cognitive measures to evaluate the efficacy of well-being-increasing interventions. This may now be possible with the recent rise of cost-effective, commercially-available wireless physiological recording devices and smartphone-based cognitive testing. We sought to determine whether cognitive and physiological measures, coupled with machine learning methods, could quantify the effects of positive interventions. The current 2-part study used a (...) college sample (N = 245) to contrast the cognitive (memory, attention, construal) and physiological (autonomic, electroencephalogram) effects of engaging in one of two randomly assigned writing activities (i.e., prosocial or “antisocial”). In the prosocial condition, participants described an interaction when they acted in a kind way, then described an interaction when they received kindness. In the “antisocial” condition, participants wrote instead about an interaction when they acted in an unkind way and received unkindness, respectively. Our study replicated previous research on the beneficial effects of recalling prosocial experiences as assessed by self-report. However, we did not detect an effect of the positive or negative activity intervention on either cognitive or physiological measures. More research is needed to investigate under what conditions cognitive and physiological measures may be applicable, but our findings lead us to conclude that they should not be unilaterally favored over the traditional self-report approach. (shrink)

Reformed Scholastic John Owen's appropriation and adaptation of Thomas Aquinas’ development of the classical ‘disposition’ (Latin: habitus) concept offers practical insight into seventeenth century faculty psychology. This article argues that Owen not only borrows deliberately from Aquinas, he also attempts to simplify and even improve upon Aquinas’ more complicated theological, philosophical, and psychological insights in this important area. While he deals with dispositions of the mind, will, and affections in a way that is broadly similar to Aquinas’ ontological understanding, Owen's (...) most significant contribution to seventeenth century faculty psychology and its theological use is a sustained and consistent emphasis on the necessity of virtuous affections in the pursuit of communion with God. Examining this concept also provides greater context for how the Reformed Scholastics were able to interact with their medieval counterparts. In this we see the Reformed Scholastics’ continuity with the Christian tradition and their depth of understanding regarding human nature. (shrink)

Reformed Scholastic John Owen's appropriation and adaptation of Thomas Aquinas’ development of the classical ‘disposition’ (Latin: habitus) concept offers practical insight into seventeenth century faculty psychology. This article argues that Owen not only borrows deliberately from Aquinas, he also attempts to simplify and even improve upon Aquinas’ more complicated theological, philosophical, and psychological insights in this important area. While he deals with dispositions of the mind, will, and affections in a way that is broadly similar to Aquinas’ ontological understanding, Owen's (...) most significant contribution to seventeenth century faculty psychology and its theological use is a sustained and consistent emphasis on the necessity of virtuous affections in the pursuit of communion with God. Examining this concept also provides greater context for how the Reformed Scholastics were able to interact with their medieval counterparts. In this we see the Reformed Scholastics’ continuity with the Christian tradition and their depth of understanding regarding human nature. (shrink)

Reformed Scholastic John Owen's appropriation and adaptation of Thomas Aquinas’ development of the classical ‘disposition’ (Latin: habitus) concept offers practical insight into seventeenth century faculty psychology. This article argues that Owen not only borrows deliberately from Aquinas, he also attempts to simplify and even improve upon Aquinas’ more complicated theological, philosophical, and psychological insights in this important area. While he deals with dispositions of the mind, will, and affections in a way that is broadly similar to Aquinas’ ontological understanding, Owen's (...) most significant contribution to seventeenth century faculty psychology and its theological use is a sustained and consistent emphasis on the necessity of virtuous affections in the pursuit of communion with God. Examining this concept also provides greater context for how the Reformed Scholastics were able to interact with their medieval counterparts. In this we see the Reformed Scholastics’ continuity with the Christian tradition and their depth of understanding regarding human nature. (shrink)

The importance of Georg Cantor’s religious convictions is often neglected in discussions of his mathematics and metaphysics. Herein I argue, pace Jan ́e (1995), that due to the importance of Christianity to Cantor, he would have never thought of absolutely infinite collections/inconsistent multiplicities,as being merely potential, or as being purely mathematical entities. I begin by considering and rejecting two arguments due to Ignacio Jan ́e based on letters to Hilbert and the generating principles for ordinals, respectively, showing that my reading (...) of Cantor is consistent with that evidence. I then argue that evidence from Cantor’s later writings shows that he was still very religious later in his career, and thus would not have given up on the reality of the absolute, as that would imply an imperfection on the part of God. (shrink)

This article questions the extent to which interpretation explains literature, arguing that interpretation and explanation are not the same thing. It first engages with recent critical discussions of method and explanation in literary studies, finding that they are not much about method at all. It then offers a methodological framework that goes beyond various "method wars" over "critique" and "postcritique," and toward ways of explaining literature that are not reducible to matters of interpretation.

Unlike birds and mammals, reptiles are commonly thought to possess only the most rudimentary means of interacting with their environments, reflexively responding to sensory information to the near exclusion of higher cognitive function. However, reptilian brains, though structurally somewhat different from those of mammals and birds, use many of the same cellular and molecular processes to support complex behaviors in homologous brain regions. Here, the neurological mechanisms supporting reptilian cognition are reviewed, focusing specifically on spatial cognition and the hippocampus. These (...) processes are compared to those seen in mammals and birds within an ecologically and evolutionarily relevant context. By viewing reptilian cognition through an integrative framework, a more robust understanding of reptile cognition is gleaned. Doing so yields a broader view of the evolutionarily conserved molecular and cellular mechanisms that underlie cognitive function and a better understanding of the factors that led to the evolution of complex cognition. (shrink)

Locke is the first English philosopher to be considered in this series, and that fact of itself is worthy of attention. Philosophy, of course, like science, knows no frontiers and no national boundaries. Yet it is true to say that Locke’s contribution to philosophy is typically and peculiarly English. His moderation, his emphasis upon experience, his tolerant spirit of compromise, his dislike of mystical extravagance and of metaphysical speculation, even that elusive quality of his which people call his “common sense”, (...) are English traits. His very defects, illogicality leading to inconsistency and an awkward disorderliness of thought so abhorrent to the. (shrink)