Principle,Knowledge, and Personality： Some Reflections on ＂the Good＂ according to Plato

This paper focuses on Plato＇s ＂Form of the Good,＂ or ＂the Good,＂ with an interest in Plato＇s riddle that ＂the Good is the One.＂ Unlike the traditional approach to explaining the Good in the Republic as ＂rational order＂ or a unity of Forms, this ]paper argues that the Good is the unique transcendent principle, like the apex of a hierarchy, but does not encompass the whole structure. According to its Ontological position, its multiple facets （functions） include the Ontological foundation of uniting ＂to be＂ and ＂ought to be,＂ the ultimate source of knowledge, and the Ideal goal of uniting the common good and individual goods. The practical dimension of the Good is highlighted in exploring the lifelong study of the Philosopher-Kings and their political personality. It is also pointed out that ＂sudden enlightenment＂ plays an important role in their path toward the Good. Finally, this paper proposes that the Good should be the a priori beginning of education and the end of the practice of virtues in the community.     

What is the Good/ Good of the FORM of the GOOD?

‘Good’ is nothing specific but is transcendentally or generally applied over specific, and specified, ‘categories’. These ‘categories’ may be seen—at least for the purposes of this note—as under Platonic Forms. The rule that instances under a category or form need a Form to be under is valid. It may be tautological: but this is OK for rules. Not being specific, however, ‘good’ neither needs nor can have a specifying Form. So, on these grounds, the Form of the Good is otious. Any rule of the kind, ‘Everything needs a Form, so good needs a Form of the Good’ is mistaken, in that good is not a kind, but a transcendental. To give a Form to the transcendental ‘good’ is a mistake: it is a Rylian category mistake. And the Form of the Good either does no work, or works unprofitably in any but an aesthetic sense.     

Good supervision: On the experience of being supervised

This paper was written for presentation at a symposium of trainers when the author was a trainee in psychoanalytical psychotherapy. The original title was ‘Good Supervision: a consumer's guide’. The author drew not only on her own experience of being supervised but also on that of colleagues in training. It was found that it was essential to conceptualise the experience in terms of the triangular relationship between student, patient, and supervisor. Primitive feelings are evoked by the supervisory process and some of these are described. Characteristics of supervisors and the supervisory process and how these are felt to help, or otherwise, are discussed.     

Desire and the Good in Plotinus

Plotinus calls the first principle the One and the Good. According to Plotinus, ‘Good’ is an appropriate name for the One because the One is that which all things desire. Since he says that the One is beyond knowledge, beyond language, beyond intellect, and beyond being, however, what philosophical evidence can he provide for his claim that the One is that which all desire? In this article I offer some philosophical evidence, aside from mystical union with the One, for why ‘the Good’ is an appropriate name for the One, and for why calling the One ‘Good’ is not at odds with the fact that it is beyond knowledge, but rather entails it. To this end, after an initial consideration of the relationship between the good and desire in Plato and Aristotle, I focus on the role that desire plays in relation to the Good in Plotinus' thought.     

A Big Five approach to self-regulation: personality traits and health trajectories in the Hawaii longitudinal study of personality and health

Self-regulatory processes influencing health outcomes may have their origins in childhood personality traits. The Big Five approach to personality was used here to investigate the associations between childhood traits, trait-related regulatory processes and changes in health across middle age. Participants (N = 1176) were members of the Hawaii longitudinal study of personality and health. Teacher assessments of the participants’ traits when they were in elementary school were related to trajectories of self-rated health measured on 6 occasions over 14 years in middle age. Five trajectories of self-rated health were identified by latent class growth analysis: Stable Excellent, Stable Very Good, Good, Decreasing and Poor. Childhood Conscientiousness was the only childhood trait to predict membership in the Decreasing class vs. the combined healthy classes (Stable Excellent, Stable Very Good and Good), even after controlling for adult Conscientiousness and the other adult Big Five traits. The Decreasing class had poorer objectively assessed clinical health measured on one occasion in middle age, was less well-educated, and had a history of more lifespan health-damaging behaviors compared to the combined healthy classes. These findings suggest that higher levels of childhood Conscientiousness (i.e. greater self-discipline and goal-directedness) may prevent subsequent health decline decades later through self-regulatory processes involving the acquisition of lifelong healthful behavior patterns and higher educational attainment.     

The Sensitivity of the CPI Good Impression Scale for Detecting ‘Faking Good’ among Norwegian Students and Job Applicants

This study assessed the sensitivity of the California Psychological Inventory's Good Impression scale in the detection of ‘faking good’ in Norway. The original development of the scale was replicated using Norwegian students (N = 248). Paired sample T‐tests revealed significant differences for 31 of the 40 items when scores from normal test conditions were contrasted with scores obtained under `fake good' instructions. Further, job applicants (N = 494) scored significantly higher on the Good Impression scale than students. Comparisons of mean scale scores between Norwegian and US student samples suggested that the Norwegian students displayed a more modest self‐presentation. The Commonality Scale of the CPI was employed to investigate differences in scale usage between these two cultures. The analyses suggested that the differences in the Good Impression scale observed between these two cultures could not be explained by differences in acquiescence tendencies. Results suggest that the Good Impression scale is able to capture response distortion in Norwegian personnel selection situations, but modification of some items is needed.     

The “parts and wholes” of face recognition: A review of the literature

It has been claimed that faces are recognized as a “whole” rather than by the recognition of individual parts. In a paper published in the Quarterly Journal of Experimental Psychology in 1993, Martha Farah and I attempted to operationalize the holistic claim using the part/whole task. In this task, participants studied a face and then their memory presented in isolation and in the whole face. Consistent with the holistic view, recognition of the part was superior when tested in the whole-face condition compared to when it was tested in isolation. The “whole face” or holistic advantage was not found for faces that were inverted, or scrambled, nor for non-face objects, suggesting that holistic encoding was specific to normal, intact faces. In this paper, we reflect on the part/whole paradigm and how it has contributed to our understanding of what it means to recognize a face as a “whole” stimulus. We describe the value of part/whole task for developing theories of holistic and non-holistic recognition of faces and objects. We discuss the research that has probed the neural substrates of holistic processing in healthy adults and people with prosopagnosia and autism. Finally, we examine how experience shapes holistic face recognition in children and recognition of own- and other-race faces in adults. The goal of this article is to summarize the research on the part/whole task and speculate on how it has informed our understanding of holistic face processing.     

Significance Testing with No Alternative Hypothesis: A Measure of Surprise

A pure significance test would check the agreement of a statistical model with the observed data even when no alternative model was available. The paper proposes the use of a modified p-value to make such a test. The model will be rejected if something surprising is observed (relative to what else might have been observed). It is shown that the relation between this measure of surprise (the s-value) and the surprise indices of Weaver and Good is similar to the relationship between a p-value, a corresponding odds-ratio, and a logit or log-odds statistic. The s-value is always larger than the corresponding p-value, and is not uniformly distributed. Difficulties with the whole approach are discussed.     

Aristotle’s dilemma

In the Nicomachean Ethics, Aristotle appears to use an elegant short argument to attack Plato’s doctrine of the good, which argument equally appears to attack Aristotle’s own doctrine of the good. I consider these two questions: First: Why does Aristotle reverse the judgment of Socrates/Plato on the issue: Which is better – things that are (only) good in themselves, or things that are both good in themselves and good for their consequences? Second: Why does Aristotle attack Plato’s doctrine that the Form of the Good is the chief good, with an argument that appears to threaten his own view that eudaimonia is the chief good? I think the answers to these two questions are related. The elegant short argument in question I call “Aristotle’s Fast Argument.”After apologizing for criticizing views held by friends of his, Aristotle deploys the Fast Argument as a clincher to cap off his refutation of Plato’s view that the Form of the Good is the chief good: “And one might ask the question, what in the world they mean by ‘a thing itself’, if in man himself and in a particular man the account of man is one and the same. For in so far as they are men, they will in no respect differ; and if this is so, neither will there be a difference in so far as they are good. But again it will not be good any the more for being eternal, since that which lasts long is no whiter than that which perishes in a day.” (Aristotle, Nichomachean Ethics, 1096 a34–b4). I explore this sketchily presented Fast Argument. I consider why Aristotle may think it is valid and why he does not seem to realize that, on readings that make it effective against Plato’s view, his Fast Argument also seems to apply to his own view that eudaimonia is the chief good. This is what I will call “Aristotle’s Dilemma.” If the Fast Argument is interpreted too narrowly, its point about the whiteness of a white thing being independent of its duration will not apply to the goodness of the Form of the Good. If it is interpreted broadly enough to undermine the claim of the Form of the Good to be the chief good, it will equally undermine that claim for eudaimonia. Finally, I discuss some of the things Plato and Aristotle say about the chief good, and comparable things Immanuel Kant says about the good will. I draw some speculative conclusions that focus on the importance for Aristotle of the goodness of the chief good not being at risk.     

Analogy Events: How Examples are Used During Problem Solving

In attempting to fit a model of analogical problem solving to protocol data of students solving physics problems, several unexpected observations were made. Analogies between examples and exercises (a form of case-based reasoning) consisted of two distinct types of events. During an initialization event, the solver retrieved an example, set up a mapping between it and the problem, and decided whether the example was useful. During a transfer event, the solver inferred something about the problem's solution. Many different types of initialization and transfer events were observed. Poor solvers tended to follow the example verbatim, copying each solution line over to the problem. Good solvers tried to solve the problem themselves, but referred to the example when they got stuck, or wanted to check a step, or wanted to avoid a detailed calculation. Rather than learn from analogies, both Good and Poor solvers tended to repeat analogies at subsequent similar situations. A revised version of the model is proposed (but not yet implemented) that appears to be consistent with all the findings observed in this and other studies of the same subjects.     

Some Characteristics of the Good Judge of Personality

Summary

Although ratings of subjects and judgments of personality from photographs may, on the average, be highly inaccurate, yet there exist considerable individual differences in the “intuitive” abilities of different judges or raters. Twenty measures of ability to judge personality were obtained for 48 judges, together with a number of measures of intellectual, social-asocial, and artistic tendencies. An extreme absence of consistency was found between the judging tests; the accuracy depends not only on the subject who is judged, but also on the content of the judgment and on the conditions under which the judgment is given. However, the personalities of the good and bad judges manifested fairly uniform characteristics. Good judges of self are more intelligent and possess more sense of humor than the average. Good judges of friends and associates are less socially inclined and less intelligent, but more artistic than good self-judges. Good judges of strangers are distinctly more artistic and intelligent than the average, and, under certain conditions, more asocial.     

Feasibility,acceptability, and impact of a web-based gratitude exercise among individuals in outpatient treatment for alcohol use disorder

This mixed methods pilot study examined the feasibility, acceptability, and impact of a web-based gratitude exercise (the ‘Three Good Things’ exercise (TGT)) among 23 adults in outpatient treatment for alcohol use disorder. Participants were randomized to TGT or a placebo condition. The intervention was feasible with high rates of completion. Participants found TGT acceptable and welcomed the structure of daily e-mails; however, they found it difficult at times and discontinued TGT when the study ended. Participants associated TGT with gratitude, although there were no observed changes in grateful disposition over time. TGT had a significant effect on decreasing negative affect and increasing unactivated (e.g. feeling calm, at ease) positive affect, although there were no differences between groups at the 8 week follow-up. Qualitative results converged on quantitative findings that TGT was convenient, feasible, and acceptable and additionally suggested that TGT was beneficial for engendering positive cognitions and reinforcing recovery.     

Semantic organization in the young child: Evidence for the development of semantic feature systems

In two experiments, 5-, 7-, 9-, and 11-year-old children and college students were presented on each trial with a sentence followed by a probe word. Their task was to indicate whether the probe was in the sentence or not. Of primary interest were the false recognitions and the correct latencies that occurred when the probe word was a synonym or antonym of one of the words in the sentence (Experiment I) or when the probe was a subordinate, superordinate, part, or whole (Experiment II). The younger children were more affected by synonymy than antonymy, although the older children and adults were not. At all ages, the categorical relationships caused more recognition confusion than the partwhole relationships. Subjects were more affected when the probe was a superordinate than when it was a subordinate, and somewhat more affected when the probe was the whole than when it was the part. These results suggest that children as young as 5 years of age have well-organized conceptual systems based on shared meaning components.     

世界哲学图景中的《善的研究》

《善的研究》是西田几多郎发表于1911年的作品。在这部作品中,西田以"纯粹经验"概念为出发点,构建了一个从认识论到存在论、再到道德和宗教的形而上学体系。这个体系在框架结构方面与西方哲学体系高度相似,但在内容上却保持着东方思想的底色,尤其体现在西田对其同时代西方哲学传统内部对主客二元分立思维方式的批判的共鸣,以及对现代性批判的认同之上,显现出了很强的本位文化意识。作为110余年前"西学东渐"进程中东西哲学碰撞和对话的产物,《善的研究》无论在过去还是今天都是一本值得称道的哲学著作。不过在今天东西方共同建设跨文化的世界哲学的目标之下,这本著作也暴露出了在不同哲学文化之间相互学习、相互补充环节上的不足。在西田"世界主义"观的启发之下,真正有意义的世界哲学当是在消除东西方哲学的对立并互相学习的前提下,在每一种哲学充分展现自身特征的基础上共同创造出的面向未来的新哲学。     

论亚里士多德的善

善是存在的本体。它是幸福。最完美的幸福是沉思。对于这种活动,人们不能够言说（称赞）。善是好。好是主体的私意的表达。这意味着善依据于主体的自愿、私意,并能够带来欢乐。善是真它陈述了现象的关系。真仅仅关注现象而不是作为存在的真正的善因此,真的善其实并不真。     

THE GOOD PRODUCTIVITY GAME: INCREASING WORK PERFORMANCE IN A REHABILITATION SETTING1

Simple reinforcement systems have been used to improve performance in a broad range of settings. For example, in classrooms, the “Good Behavior Game” has been shown to be very effective (Barrish, Saunders, and Wolf, Journal of Applied Behavior Analysis, 1969, 2 , 119–124). In industry, small bonuses were used to increase the punctuality of workers (Hermann, deMontes, Dominquez, Montes, and Hopkins, Journal of Applied Behavior Analysis, 1973, 6 , 503–572). In a sheltered workshop setting, Shroeder (Journal of Applied Behavior Analysis, 1972, 5 , 45–52) examined work rates under varying frequencies and amounts of reinforcement and response force. The present study involved the utilization of simple group contingencies to increase productivity in a rehabilitation industry. Four state hospital residents who were trainees at a rehabilitation industry participated in the study which examined the effects of feedback, and feedback plus the “Good Productivity Game” to improve work output. The task, for which the employees were paid a wage, involved sorting boards by size. When the employees were provided with feedback on the number of boards sorted during the observation period, productivity increased slightly over baseline. After a return to baseline, the “Good Productivity Game” was played. For performance, the game afforded the employees pseudo-competition (in that teams were paired against each other, but both teams always “won”) and simple rewards such as candy and early work termination. The game improved performance by 104% over the second baseline and by 64% over the third baseline. Data gathered on rates of on-task behavior by the employees correlate with the productivity rates. Data gathered on rates of staff attention paid to employees show little difference across conditions, thus corroborating the function of the “Good Productivity Game” in increasing work output. Although no formal data were collected, the staff continued to use the game with considerable success after the formal termination of the study. The “Good Productivity Game” appears useful in increasing work output in a rehabilitation setting. Further research should concentrate on the utility of the game throughout longer periods of the workday and over extended periods of time.     

Augustine's On the Good of Marriage and Infused Virtue in the Twelfth Century

In the history of ethics, it remains remains unclear how Christians of the Middle Ages came to see God‐given virtues as dispositions (habitus) created in the human soul. Patristic works could surely support other conceptions of the virtues given by grace. For example, one might argue that all such virtues are forms of charity, so that they must be affections of the soul, or that they consist in what the soul does, not anything the soul has. Scholars usually assume that the explanation lies in the impact of Aristotle's philosophy on medieval theology. This essay argues that the dispositional account of God‐given virtues was already entrenched by the end of the twelfth century and probably owes more to the influence of Augustine's treatise On the Good of Marriage.     

Akrasia and the Problem of the Unity of Reason

Joseph Raz and Sergio Tenenbaum argue that the Guise of the Good thesis explains both the possibility of practical reason and its unity with theoretical reason, something Humean psychological theories may be unable to do. This paper will argue, however, that Raz and Tenenbaum face a dilemma: either the version of the Guise of the Good they offer is too strong to allow for weakness of will, or it will lose its theoretical advantage in preserving the unity of reason. 1     

‘Why Is There Something Rather Than Nothing?’ The Big Question

‘Good’ is nothing specific but is transcendentally or generally applied over specific, and specified, ‘categories’. These ‘categories’ may be seen—at least for the purposes of this note—as under Platonic Forms. The rule that instances under a category or form need a Form to be under is valid. It may be tautological: but this is OK for rules. Not being specific, however, ‘good’ neither needs nor can have a specifying Form. So, on these grounds, the Form of the Good is otious. Any rule of the kind, ‘Everything needs a Form, so good needs a Form of the Good’ is mistaken, in that good is not a kind, but a transcendental. To give a Form to the transcendental ‘good’ is a mistake: it is a Rylian category mistake. And the Form of the Good either does no work, or works unprofitably in any but an aesthetic sense.     

Developmental and individual differences in visual memory span

The effects of chronological age (5+, 7+, 10+, and adult), articulatory suppression and spatial ability were assessed on three measures (recognition memory, partial recall, and free recall) of visual memory span for patterns, using a procedure devised by Wilson, Scott & Power (1987). Although span increased into adulthood for all three tasks, concurrent articulatory suppression acted to reduce span for the 10-year-old and adult subjects. The ability to generate accurate visuo-spatial representations at retrieval is perfectly well developed by 7 years of age. Speed of response was lengthened for the youngest age group, but was immune to the effects of concurrent articulatory suppression. Good spatial ability was associated with higher span estimates on all tasks, regardless of age. Whilst the data support the existence of a system for representing visual patterns, which increases in capacity with increasing chronological age, the system (or processes accessing it at retrieval) is not immune to verbal recoding strategies. The independent association of spatial ability with span is taken to imply that nonverbal encoding and/or maintenance strategies can act to boost visual span from at least 5 years of age.