Xunzi and the primitivists on natural spontaneity (xìng 性) and coercion

This article explores two opposing views from Warring States China concerning the value of human natural spontaneity (hereafter xìng 性) and large-scale government coercion. On the one hand, the Ruist (Confucian) philosopher Xunzi championed a comprehensive and coercive ethical, political, and social system or Way (dào 道) that he believed would lead to social order and moral cultivation while opposing people’s xìng. On the other hand, the authors of roughly books 8–10 of Zhuangzi, the primitivists, criticized a Way bearing a striking resemblance to Xunzi’s on the grounds that it seriously harms people by opposing their xìng. I argue that the primitivists offer compelling reasons for Xunzi to modify his own Way regarding its relationship with xìng, though their own proposed alternative Way is not very attractive. I conclude with a brief discussion of one primitivist-inspired alternative view found in the Lü Shi Chun Qiu, which plausibly suggests that one way of respecting people’s xìng is by offering them opportunities to explore their natural abilities.     

A kantian reading of aesthetic freedom and complete human nature nourished through art in a classical Chinese artistic context

In this paper, I will show that classical Chinese artists adopted either Daoist or Chan Buddhist meditation to cultivate their mind to be in accord with the Dao, and that their view of the detached mental state as an ideal mental state for art appears to fit in with Kant’s notion of aesthetic freedom. Even though it might be claimed that sensibilities are stressed over rationality in the classical Chinese artistic tradition, I suggest that the detached mental state cultivated through Daoist or Chan Buddhist meditation and experienced in artistic practice helps artists restore a balanced human nature. By projecting Schiller’s account of the play drive, and the account of aesthetic freedom he developed from Kant’s ideas, into the classical Chinese artistic context, I attempt to explain the balanced nature realised through artistic play by classical Chinese artists and point out the differences behind the parallels between these two approaches.     

《淮南子》人性说探微

《淮南子》人性说之微可见于四个基本方面。道的根本意义是道的人性意义,主要通过圣人境界予以论述,旨在确保真人境界的至上性,为人们贯通了永恒的精神追求之路。人性特征可概括为人性虚静,又从中阐发出人性善;道的自然性表现为人的自然性,伦理当视这种自然的人性为善。由于心的精神性功能,人心才能够显现人性;而人心显现人性是人心通过自我修养与接受圣人教化相结合的两条途径实现的。由德福未必一致的观点推导出祸福由己,德福关系与祸福关系合而为一。     

Dyadic Mental State Talk and Sophistication of Symbolic Play between Parents and Children with Behavioral Problems

Parents’ ability to recognize children’s mental states and use mental state language in their interactions are associated with children’s mentalization, affect regulation, and symbolization in play. However, the relations among these constructs have not been investigated in school-age children with behavioral problems. This study examined the association between 53 Turkish mother-child and 40 father-child dyads’ mental state talk, children’s play characteristics, and behavioral problems at the beginning of psychotherapy. Results indicated that parents’ and children’s play-related mental state talk was associated with children’s interactive role-play, and mothers’ mental state talk was associated with children’s affect regulation in play. Moreover, mental state talk through pretend play was linked with fewer internalizing symptoms; yet a direct focus on children’s mental states out-of-pretend play was correlated with more behavioral problems, highlighting the multidimensional nature of the mentalization construct. These results are discussed taking into account the socio-cultural variations of the Turkish culture highlighting the unique characteristics of the parent-child play in context. The clinical implications point to the importance of parental and child mentalization within pretend play, that provide opportunities for affect processing, which could promote symptomatic improvement.     

俞琰易学的义理思想探微

俞琰是宋末元初著名的易学家和杰出的道教学者。其学以《易》为本,他"首读朱子《本义》,次读《程传》",后又获道教异人传授,于《参同契》多有发挥。其易学可分为义理易、象数易、道教易三个方面,本文着重探讨其义理易学思想。俞琰易学的义理之学源于其深厚的儒学修养,又以程、朱易学为本,多有发微,形成其富有特色的义理思想。其内容具体包括天道观、人性论、修养论三个不可割裂的部分,其天道观援"气"入"理",秉承儒家"至诚无息"、"天道好谦"、"天道好生"、"福善祸淫"的义理传统,是其人性论与修养论的前提和基础;其人性论则是法天道以立人道的表现;修养论则是其实现回复天道、止于至善的重要途径。     

Mothers’ Mental State Talk and Preschool Children’s Social-Behavioral Functioning: A Multidimensional Account

This study aimed to investigate the multidimensional nature of maternal mental state talk with respect to children’s social-behavioral functioning in a low-income urban preschool sample. Maternal speech data were collected as mothers narrated a wordless picture book depicting a diverse set of mental states to their children (n = 130, 2–4 year olds). Dimensions of maternal mental state talk (i.e., type, direction, causality) were examined with the Coding System for Mental State Talk in Narratives. Approximately half of the sample consisted of higher-risk children who were identified as in need of clinical services by on-site clinicians. Results indicated that mothers’ diversity and causality of mental state talk, their acknowledgement of characters’ negative emotions, and talk about children’s cognitions and their own mental states were associated with children’s socially adaptive behaviors. On the other hand, mothers’ tendency to focus on children’s perceptions during the story-telling task (e.g., “see that?,” “look!”) was linked with lower social competence and internalizing problems. Mothers in the clinical sample used a significantly lower proportion of emotion words compared to mothers in the nonclinical sample. Results suggest that a picture book reading task might provide a cost-effective method for assessing and possibly modifying maternal mental state talk.     

Knowing minds: Culture and perceptions of mental state access

How does culture influence the ways in which individuals reflect upon their knowledge of others’ mental states? We addressed this question in a two‐study cross‐cultural investigation examining perceptions of mental state access in the United States and Japan. Study 1 (n = 100) revealed that American participants reported greater mental state access than did Japanese participants. Study 2 (n = 146) showed that both Americans and Japanese perceived greater access to the mental states of a close friend relative to a casual friend and that the observed cultural differences in perceived mental state access to a close friend’s mental states were mediated by how much access was considered appropriate. Overall, the results indicate that culturally variable norms specifying appropriate levels of mental state access play an important role in how individuals estimate their knowledge of other people’s minds in close relationships.     

Has Oppy Done Away with the Aristotelian Proof?

In this essay, we engage with Graham Oppy’s work on Thomas Aquinas’s First Way. We argue that Oppy’s objections shouldn’t be seen as successful. In order to establish this thesis, we first analyze Oppy’s exegesis of Aquinas’s First Way, as well as the counter-arguments he puts forth (including the charge that Aquinas’s argument is invalid or, if deemed valid, forces one to adopt determinism). Next, we address Oppy’s handling of the contemporary scholarship covering the First Way. Specifically, we lay out Edward Feser’s most recent formulation of the argument and analyze Oppy’s main objection to it.     

The Manifestation Range of Innately Good Knowledge and Ability,and the Danger of Separation: On Zhuzi’s Question about Understanding Words

Zhuzi (Zhu Xi), Zhang Nanxuan and Lü Donglai continued a discussion begun by Hu Wufeng and his disciples on the subject of “knowing the form of benevolence,” and “seeking for a true mind in an absent one.” One result of their discussion was to make people realize that innately good knowledge and ability are not only manifested in loving one’s parents and respecting one’s elders, but also in the simple acts of drinking when thirsty and eating when hungry. This generated the idea of “manifestation range of innately good knowledge and ability.” However, another conclusion of this discussion claimed that if the desire to drink and eat or the king of Qi’s grudging an ox are included in this range, there would be a danger of viewing innately good knowledge and ability merely as inborn human nature or instinct. This discussion reveals an unsteady relationship between innately good knowledge and ability and the feeling of commiseration, which are sometimes united and sometimes separate.     

The Relationships Between Family Financial Stress,Mental Health Problems,Child Rearing Practice,and School Involvement Among Taiwanese Parents with School-Aged Children

This study examined the relationships between family financial stress, mental health problems, child rearing practice, and school involvement using a sample of 431 parents with children in grades 1–4 from one elementary school in a rural area of Taiwan. Financial stress was hypothesized to be associated with parental mental health problems, which in turn were expected to be linked to poorer child rearing practice and less parental involvement in school. Structural equation models were constructed and tested in a stepwise manner. Results showed that financial stress was significantly associated with higher mental health problems, poorer child rearing effort, and decreased parental school involvement while parents’ mental health problems were not significantly associated with their child rearing efforts or involvement in school. These findings suggest that the impact of family financial stress on Taiwanese parents’ child rearing practice is largely direct rather than mediated through their mental health problems.     

Spirituality of the developing person according to Maslow

Traditionally, children have generally been considered as developmentally immature, and unable to experience spirituality. The results of more recent studies, however, show that children have an inborn spiritual nature, which seems to be a natural and integral aspect of human development and cannot be studied in isolation, ignoring the other dimensions of one's being. This article aims to (1) reflect on how spirituality evolves among children; (2) explore Maslow's view on the Developing Person's Spirituality; and (3) Critically review Maslow's theory of the Spirituality of the Developing Person.     

The distribution of hand preference is discrete: A taxometric examination

The dominant genetic models of human handedness ( Annett, 1985 ; McManus, 1985a ) have contrasting views on its nature. Whereas Annett's model proposes that handedness is distributed continuously (following the distribution of performance asymmetries of the hands), McManus's model proposes that handedness is distributed dichotomously. The aim of this study was to investigate the nature of the underlying distribution. The taxonomy of hand preference was analysed by two independent taxometric procedures, ‘mean‐above–mean‐below‐a‐cut’ and ‘maximum‐eigenvalue’, separately in two geographically, demographically, and culturally distinct samples; one of Australian adults (N=787), and the other of Serbian high school students (N=1,224). The analyses revealed a latent categorical structure in both samples, with estimated mean base‐rates of a right‐handed taxon of 0.80 and 0.94 from the two analyses of the adult sample and of 0.79 and 0.93 from the two analyses of the high school sample. Subsequent analyses showed that the initial right‐handed class could be subdivided into consistent and inconsistent right‐handed subclasses in both samples. A supplementary analysis, including a measure of hand proficiency in a subset of the sample of Australian adults (N=596), also revealed a latent categorical structure, showing evidence for a categorical latent structure from a continuous measure of hand performance. We conclude that the distribution of hand preferences in humans is discrete and not continuous.     

Thinking Outside of Functional Fixedness with the Aide of Mental Fatigue

This research explored the relationship between mental fatigue and creativity by testing the creative potential of 25 Keene State College students, half of which were subjected to mental fatigue. Little research has been done to look at these 2 variables together, but considerable research has been done on them individually. Using an independent-measures study, it was demonstrated that, although many view mental fatigue as inhibitory and bad for productivity, this inhibitory nature can actually be beneficial to one’s creativity by inhibiting the rigidity of one’s role assignment for objects. Participants (23 female) were primarily recruited from underclass-level psychology courses. Two forms of a working memory task—one difficult (43% correct) to induce mental fatigue, and the other easy (985 correct) as a control condition—and the Torrance Test of Creative Thinking (TTCT) to measure creativity, revealed that mental fatigue resulted in significantly higher scores across all measurements and forms of creativity within the TTCT.     

New insight into Mencius’ theory of the original goodness in human nature

In Mencius’ theory of the original goodness in human nature, fate is the original source of xing (nature). Heart is the appearance of nature. There are two aspects to nature and heart: ti (form) and yong (function). From the perspective of form, nature is liangzhi (the goodness in conscience) and liangneng (the inborn ability to be good) in human beings and heart is human’s conscience and original heart. From the perspective of function, nature is the four things of benevolence, righteousness, propriety and wisdom, and heart consists in compassion, shame, respect, right and wrong. As the foundation for the theory of the original goodness in human nature, conscience and heart are a combination of human moral instinct, moral rationality and moral volition, whereas moral instinct gradually rises to moral volition and passes through moral rationality. Mencius’ theory of the original goodness in human nature is not a theory of future goodness, but a theory of original goodness.     

The Developing Theory of Mental State Control: Changes in Beliefs about the Controllability of Emotional Experience from Elementary School through Adulthood

ABSTRACT

In everyday life, we use folk theories about the mind and behavior to understand ourselves and others. An important part of our folk theory of mind is our intuitions about the role of the self in mental functioning—namely, whether the self is able to control each mental operation. The current study explored beliefs about the nature of control over emotional aspects of mental experience from middle childhood through adulthood. Elementary school children (n = 46), middle schoolers (n = 46), 18-year-olds (n = 46), and adults (n = 104) were presented with vignettes depicting characters experiencing negative emotions. Participants evaluated the intentionality, changeability, and chronicity of the characters’ responses. Results showed that by elementary school, children share adults’ view that emotions are largely outside of volitional control. However, beliefs about the changeability and chronicity of emotions mature beyond middle childhood. Between elementary school and adulthood, participants decreased their endorsement of the ability to change one’s current negative emotions and increased their beliefs in the chronic, enduring nature of these responses. With age, these changeability and chronicity beliefs also came to differ depending on the emotional response (i.e., feeling grumpy, being nervous, acting mean). Together, these findings suggest that intuitions about the controllability of emotional experience become more differentiated and less optimistic across development.     

Naturalism,Experience, and Hume’s ‘Science of Human Nature’

Abstract

A standard interpretation of Hume’s naturalism is that it paved the way for a scientistic and ‘disenchanted’ conception of the world. My aim in this paper is to show that this is a restrictive reading of Hume, and it obscures a different and profitable interpretation of what Humean naturalism amounts to. The standard interpretation implies that Hume’s ‘science of human nature’ was a reductive investigation into our psychology. But, as Hume explains, the subject matter of this science is not restricted to introspectively accessible mental content and incorporates our social nature and interpersonal experience. Illuminating the science of human nature has implications for how we understand what Hume means by ‘experience’ and thus how we understand the context of his epistemological investigations. I examine these in turn and argue overall that Hume’s naturalism and his science of man do not simply anticipate a disenchanted conception of the world.     

Self-knowledge and varieties of human excellence in the French moralists

Contemporary accounts of knowing one’s own mental states can be instructively supplemented by early modern accounts that understand self-knowledge as an important factor for flourishing human life. This article argues that in the early modern French moralists, one finds diverging conceptions of how knowing one’s own personal qualities could constitute a kind of human excellence: François de la Rochefoucauld (1613–80) argues that the value of knowing one’s own character faults could contribute to an attitude of self-acceptance that liberates one from the effort of deceiving oneself and others. Madeleine de Scudéry (1607–1701) argues that knowing one’s own character faults could be an incentive for self-cultivation that leads to the development of character traits that are naturally good. Anne-Thérèse de Lambert (1647–1733) concurs with Scudéry’s insight and develops it further. According to Lambert, self-knowledge is crucial for developing character traits that give rise to the natural right of being esteemed by others and, hence, crucial for justified and stable self-esteem.     

Concurrent and lagged effects of counterdispositional extraversion on vitality

There are two contrasting perspectives on the effects of state extraversion. One states that people benefit from behaving extraverted, regardless of their level of trait extraversion. The second entails that behaving concordant to one’s trait is natural while deviations from the trait level— counterdispositional behaviors—are effortful to maintain, leading to mental fatigue. We test the possibility that both perspectives are correct, with beneficial effects of high state extraversion showing immediately, while the depleting counterdispositional effects are delayed. Experience sampling data from 67 employees (N = 1,664), shows that extraverted behaviors are associated with high levels of vitality in the short-term, however, if the extraverted behaviors are not congruent with one’s trait level, they backfire, leading to depleted levels of vitality about one later.     

Zhi and Neng belong to mind: a study of the capacity to be good in the mind of Xunzi

ABSTRACT

The mainstream of academia thinks that Xunzi’s theory of human nature, which claims that human nature is bad, is in contrast with those of Confucius and Mencius and is unable to provide a foundation for human moral subjectivity. However, there are more and more scholars bringing up different ideas, such as Lu Debin and Fung Yiuming. They think that Xunzi’s wei 偽 (artifice), which includes zhi知 (knowing) and neng 能 (capacity), is a kind of inborn capacity to think and activate that belongs to xing. This paper points out that zhi and neng belong to xin 心 (mind) rather than xing. In the text of Xunzi, xing is mainly regarded as human emotions and desires which would result in chaos if not controlled. Making zhi and neng belong to xing does not accord with Xunzi’s theory and will confuse people with the connotation of Xunzi’s xing.     

What’s Ignored in Itō Jinsai’s Interpretation of Mencius?

This article discusses the 17^th century Japanese Confucian Itō Jinsai’s interpretation of Mencius. It is argued that Itō Jinsai grinds the Mencius with an axe of Japanese “practical learning.” In his representation of Mencius, the government of “Kindly Way” is upheld as the core value in Mencius’ thought. Although there is a clear spirituality in his own philosophy, he stressed the political aspect of Mencius’ thought at the expense of the transcendental aspect of his theory of human mind and nature.