Philosophy, Psychology, and Public Policy Aspects of Well-Being All Wrapped in One Book Designed to Ruffle Your Feathers

This is a book review of Daniel M. Haybron’s book titled The Pursuit of Unhappiness: The Elusive Psychology of Well-Being, published by Oxford University Press, 2008.

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 guise of the good and the problem of partiality

According to the guise of the good thesis, we desire things under the ‘guise of the good.’ Here I sympathetically articulate a generic formulation of the guise of the good thesis, and address a problem for the view, which I call the problem of partiality. The problem is, roughly, that our partial pro-attitudes –for example, our special concern for ourselves –do not correspond to what is absolutely good. I criticize three solutions to the problem, and propose an alternative strategy, on which partial pro-attitudes constitute a species of illusion.     

《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。     

孟子荀子教育思想比较

孟子和苟子分别以“性善论”和“性恶论”为教育思想的道德基础。在教育方法上孟子强调由内而外,“反求诸己”的自我教育;而苟子强调外在的礼义教化,“隆礼”、“尊师”。他们教育的目的都是为了实现儒家的“仁政”。     

How do you fake a personality test? An investigation of cognitive models of impression-managed responding

Because faking poses a threat to the validity of personality measures, research has focused on ways of detecting faking, including the use of response times. However, the applicability and validity of these approaches are dependent upon the actual cognitive process underlying faking. This study tested three competing cognitive models in order to identify the process underlying faking and to determine whether response time patterns are a viable method of detecting faking. Specifically, we used a within-subjects manipulation of instructions (respond honestly, make a good impression, make a specific impression) to examine whether the distribution of response times across response scale options (e.g., disagree, agree) could be used to identify faking on the NEO PI-R. Our results suggest that individuals reference a schema of an ideal respondent when faking. As a result, response time patterns such as the well-known inverted-U cannot be used to identify faking.     

人为什么要有道德?(上)

本文从道德哲学的角度提出“人为什么要有道德?”的问题,并尝试给出某种解答。通过“善(好)生活”、“利益(关系)”和“人性(潜能)”三个核心概念,作者力图阐明道德之于人类生活的内在性,并从人类的生活目的、行为方式和人性潜能三个基本方面,揭示人类道德生活所内含的美德一目的论与规范一道义论之双重维度。     

Stimulus presentation versus stimulus removal in the Good Behavior Game

The Good Behavior Game (GBG) is an effective intervention to reduce disruptive behavior. The GBG typically involves immediate stimulus presentation (e.g.., delivery of a token) following disruptions; however, experimenters have also removed tokens contingent upon disruptions. In the present study, we compared the effects of the GBG-stimulus presentation (P) and GBG-stimulus removal (R) on levels of disruptions in a 2nd-grade general education classroom. In addition, we measured student prompts, teacher praise and correctives, and student and teacher preference. The GBG-P and GBG-R versions of the game were similarly effective in reducing disruptions. However, the teacher chose to implement the GBG-R and the majority of students reported a preference for the GBG-R.     

Anticipatory Governance: Bioethical Expertise for Human/Animal Chimeras

The pedigree chart is a cornerstone technology for producing bodies and value in livestock pure breeding. It organizes a cluster of processes, technologies, and discourses gathered under the rubric ‘pedigree practices’. Angus breeders commonly use artificial insemination to import performance ‘genetics’ into their herds, using the ‘expected progeny differences’ predicted by massive pedigree databases that now also contain phenotype data reported by cattle growers. Discourses of biological inheritance, good breeding, and pedigrees arose in the eighteenth century, concomitant with a fascination with races, species, and other biological kinds. A case study from Angus cattle breeding illustrates pedigree practices and the bodies made through them, showing how information and computing technologies, assisted reproductive technologies, and discourses of good breeding, purity, health, and disease leveraged a single bull and the two genetic diseases he carried into the pedigrees of up to 10% of the Angus herd. Technologies now widely used in human reproductive medicine were developed for use in livestock animals, especially cattle, extending a long relationship between cows and humans. While the development of these pedigree practices represents increased control over animal reproduction and bodies, it has also been instrumental in rendering all animal bodies, including human bodies, not only more technically but also more rhetorically available for reproductive interventions. These interventions may amplify anxieties about health, species, breed, and kin while also providing opportunities for contesting the boundaries of these nature–cultural categories.     

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.