Intellectual fascism

Intellectual fascism is the arbitrary belief that individuals possessing certain good traits (such as intelligence and creativity) are intrinsically superior to those possessing bad traits (such as stupidity or lack of artistry). Although it is true that under certain conditions and for various purposes some human traits are more advantageous or better than others, rating people as good or bad on the basis of their intellectual performances is inaccurate and is often as pernicious as is political-social fascism. Moreover, where political fascists at least rate themselves highly while damning and persecuting others, intellectual fascists tend to severely damn themselves (as well as others) when they lack superlative intellectual and artistic traits. According to RET, all global ratings of people tend to be fascistic overgeneralizations. Intellectual fascism is political-social fascism with the trait names changed—the same hearse with different license plates.This article is a revision of one that originally appeared in a book by Dr. Ellis entitledSuppressed.     

Intellectual Honesty

Engaging a listener’s trust imposes moral demands upon a presenter in respect of truthtelling and completeness. An agent lies by an utterance that satisfies what are herein defined as signal and mendacity conditions; an agent deceives when, in satisfaction of those conditions, the agent’s utterances contribute to a false belief or thwart a true one. I advert to how we may fool ourselves in observation and in the perception of our originality. Communication with others depends upon a convention or practice of presumed nonuniversal truthfulness. In support of an asserted duty of nondeceptiveness, I offer a reconciliation of pertinent Kantian passages, a sketch of arguments within utilitarianism, contractarianism, and other views, and an account arguing for application of that duty to assertions, implicatures, omissions, equivocation, prevarication, and sophistry insofar as they affect listeners’ doxastic states. For scholarship, this duty is exceptionless. I describe the kernel of intellectual honesty as a virtuous disposition such that when presented with an incentive to deceive, the agent will not deceive. Intellectual honesty delivers candor when it counts. I contrast this with complementary virtues and the surpassing virtue of ingenuousness. An account is given of the connection between intellectual honesty and an influential physical model of integrity.     

理智德性辨

亚里士多德将灵魂的理性部分分为两个部分,一是科学的部分,一是计算的部分.灵魂的科学的部分是关于不变对象的,形成的是普遍的理论知识,亦即intellect.灵魂的计算部分是关于可变对象的,它主要是实践智慧,亦即intelligence.Intellect与intelligence有着种类的差异,不能混为一谈.但是,近现代认识论流行的教条却忽视两者的差别,正是在理智主义的传奇的影响下,人们使用intellectual virtue翻译亚里士多德所谓的与灵魂的理性部分相对应的德性.理智主义的传奇反映在伦理学中,表现为伦理学忽视实践智慧,道德被简化为理论活动.     

Cognitive consequences of self-awareness

Recent research stimulated by Duval and Wicklund's self-awareness theory has shown that self-focused attention influences a wide range of attitudes, attributions, and behavior. The cognitive processes that supposedly mediate these effects have not been carefully explored, however. In order to discover whether a manipulation of self-awareness actually activates self-relevant thoughts, two studies were conducted using the Stroop color-word measure of concept activation in memory. The first revealed a pattern of differences between means that was consistent with the hypothesis, although the expected interaction of word content and presence of mirror and camera to produce longer color-naming latencies did not appear. Also, self-relevant words were read faster than neutral words, even though they had been matched for length, frequency, and part of speech. In the second study (a refinement of the first), the expected interaction was significant. The results support one of the central claims of self-awareness theory and suggest an alternative interpretation of classic findings concerning anxiety and memory.     

使命感的影响效果

使命感(calling)作为一个前沿主题, 近年来受到理论界和实务界的广泛关注。根据PRISMA申明推荐的文献搜索流程, 保留国内外使命感的影响效果相关文献, 对这些文献进行系统梳理和分析, 总结出使命感影响效果的三种变量类型：职业心理与状态、职业技能与能力以及职业过程与产出。未来研究应进一步探索使命感消极影响, 关注双刃剑效应; 分析使命感文化差异, 探讨跨文化比较效应; 构建使命感团队模型, 延伸研究层次; 追踪使命感变化, 构建动态模型。     

Prosocial consequences of imitation

Research has shown that helping behavior can be primed easily. However, helping decreases significantly in the presence of inhibition cues, signaling high costs for the executor. On the other hand, multiple studies demonstrated that helping behavior increases after being mimicked. The present study investigated whether imitation still increases helping when more substantial costs are involved. Helping behavior was operationalized as the willingness to accompany the confederate on a 15-20 minute walk to the train station. Results show that even in the face of these high costs, participants who were mimicked agreed more often to help the confederate than participants who were anti-mimicked. These findings suggest that mimicry not only makes people more helpful when it comes to small favors, but also allows them to ignore the substantial costs possibly involved in helping others.     

Varieties of Intellectual Talent1

Precocity, prodigiousness, brightness, intelligence, talent, creativity, eminence, renown, greatness, and genius may be aspects or consequences of characteristics often lumped together under the multi-dimensional term “giftedness.” Certain of these concepts can be traced from Galton through Spearman, Binet, and Terman to outstanding recent contributors. We consider identification of intellectually talented youth and, to some extent, their educational facilitation. Although the “abilities” view of talent is emphasized, more qualitative approaches such as those of Bloom, Ericsson, Gardner, Simonton, and Sternberg receive attention. Life outcomes of mathematically and/or verbally precocious youth identified across the nation by talent searches emanating since 1971 from Johns Hopkins University and elsewhere may help clarify relationships between intellectual precocity, creativity, and achievement.     

杜维明的知识分子观

杜维明先生是当代新儒家第三代的重要代表人物.自上世纪90年代始,他对"公众知识分子"的命题给予了较多关注,认为中国知识分子在其发展历程中可分为两个"断裂"的阶段,即传统的"儒家知识分子"--"士"和近代"五四知识分子";而"公众知识分子"是第三个阶段,它跟传统的"士"在"群体批判的自我意识"上具有同构性.但"公众知识分子"的现代性决定了它不同于传统的"士",也将超越"五四知识分子"的"启蒙心态"和"民族主义"的怪圈.尽管杜先生的理论中内含某种悖论和不切实际的玄想,然而他关于"公众知识分子"和"文化中国"的理论对于21世纪中国社会和中国文化的走向及重建具有重要的启示意义.