冯特心理学遗产的历史重估

以从近代哲学向现代哲学转换的哲学史背景为基础,揭示冯特心理学体系的理论性质并探明其历史命运,以澄清关于冯特的各种历史的及现代的误解。指出冯特心理学体系作为哲学是一个在现代哲学氛围中建立起来的、以近代哲学精神为基础的理论体系,因而难逃被哲学自身的历史所否定的命运;这是理解冯特心理学体系并澄清关于冯特的种种误解的根本之所在。     

Vladimir Solov'ëv as `A Mirror of the Russian Counter-Revolution'

In this narrative analysis oftwo Soviet dissertations in philosophy Idiscuss the role of Solov'ëv as one of themajor characters in the Soviet academicnarration of Russian philosophy: I show how theauthors (Turenko and Spirov) cope with thenecessity of criticizing Solov'ëv from theMarxist position and protect him from Westernscholars as the latter attempted to reviseRussian philosophy. I also discuss the way inwhich this requirement both to criticize andprotect is represented in the dissertations inwhich the strong Marxist posture and loyalty tocommunist doctrine corresponded to the authors'belief that Solov'ëv was a greatphilosopher who made mistakes, although hisphilosophy remains a part of Russia's culturalheritage. The main conclusion is that in spiteof their vision of the world as split into thecommunist and bourgeois camps, both authors tryto avoid straightforward Manichean assessmentsand, in 60s and 70s, were keen to find as manypositive elements in Solov'ëv's philosophyas possible.     

African and Islamic philosophy: Expanding the horizons of philosophical counselling

Philosophical counselling has traditionally utilized a limited number of philosophical traditions: Existentialism, Stoicism, and the employment of Socratic dialogues being the most common ones. Focusing on a limited number of philosophical views does not exploit the potential therapeutic value of many other philosophical traditions, and may enhance dogmatism. In this paper we illustrate the need for a wider philosophical toolkit by showing the potential value of two rarely-employed philosophical traditions: African and Islamic philosophy. From the plethora of issues in these philosophical traditions, we highlight the relevance of African philosophy to conflicts between social duties and individual desires, and the relevance of Islamic philosophy to conflicts between faith and reason. We then emphasize the relevance of these philosophies in the current social and political situation in the Western world in general, and in Europe in particular.     

The Poor Lady Immured

This essay offers cautionary considerations on what has come to be called “public philosophy.” A conception of philosophy is set forth using Socrates as the paradigm of relentless philosophical questioning. The essay then outlines three types of public philosophy: a philosophy situated in a public setting, a philosophy whose content is modified for a varied public, and a philosophy that functions as normative consensus. The most important of these three is the philosophy modified for the public. The discussion notes examples of public philosophy from the history of philosophy, and examines the contribution of eighteenth‐century philosophers (such as David Hume) to a version of public philosophy. The risks of public philosophy are noted—in particular, that a modified philosophy may substitute the inculcation of belief over the modeling of philosophy. The essay concludes by noting that the university classroom remains an important but forgotten venue of public philosophy.     

On experimental philosophy and the history of philosophy: a reply to Sorell

In this paper, we reply to Tom Sorell’s criticism of our engagement with the history of philosophy in our book, The Theory and Practice of Experimental Philosophy. We explain why our uses of the history of philosophy are not undermined by Sorell’s criticism and why our position is not threatened by the dilemma Sorell advances. We argue that Sorell has mischaracterized the dialectical context of our discussion of the history of philosophy and that he has mistakenly treated our use of the history of philosophy as univocal, when in fact we called on the history of philosophy in several different ways in our text.     

In Defense of Hiya as a Filipino Virtue

The Filipino concept of hiya, often translated as ‘shame’ or ‘embarrassment’, has often received ambivalent or negative interpretations. In this article I make an important distinction between two kinds of hiya: (1) the hiya that is suffered as shame or embarrassment (a passion) and (2) the hiya that is an active and sacrificial self-control of one’s individual wants for the sake of other people (a virtue). I borrow and reappropriate this distinction from Aquinas’ virtue ethics. This distinction not only leads to a more positive appraisal of hiya, it also leads to a new understanding of associated concepts that are often confused with hiya such as amor propio, pakikisama and the infamous ‘crab mentality’. Defending hiya as a virtue is part of an even wider philosophical project, the move from ‘Filipino values’ to a ‘Filipino virtue ethics’, which I already introduced in a previous article in this journal.     

Meaning in life and its relationships with intrinsic religiosity,deliberate rumination,and emotional regulation

Meaning in life is one of the core elements of well‐being. Although meaning in life has received considerable research interest over the years, much of this research did not differentiate between the two categories of meaning, that is, search for meaning and meaning in life. The present study first investigated collective explanatory powers that intrinsic religiosity, deliberate rumination, and emotional regulation – three predictors selected based on past literature – have on these two types of meaning. In addition, mediational effects of deliberate rumination and emotional regulation in the links between intrinsic religiosity and search for meaning and presence of meaning were investigated. The participants were 326 undergraduate students in Seoul, South Korea. The hierarchical regression analyses found that while intrinsic religiosity contributed significantly in explaining only presence of meaning, deliberate rumination and emotional regulation had significant contributions in explaining both search for meaning and presence of meaning. Also, double mediational analysis using structural equation modelling revealed that deliberate rumination, but not emotional regulation, mediated the relationship between intrinsic religiosity and meaning in life. The implications and directions for future studies are also discussed.     

Is Political Conservatism Adaptive? Reinterpreting Right‐Wing Authoritarianism and Social Dominance Orientation as Evolved,Sociofunctional Strategies

The Dual Process Model (DPM) explains prejudice and political conservatism as functions of Right‐Wing Authoritarianism (RWA) and a Social Dominance Orientation (SDO; Duckitt, 2001). From an evolutionary perspective, such orientations may represent specific adaptations to coalitional competition in the ancestral environment (Sinn & Hayes, 2016). Supporting this view, recent research suggests the two orientations represent divergent strategies, with RWA pursuing an honest‐cooperator strategy and SDO a deceptive, cooperation‐mimicking strategy (Heylen & Pauwels, 2015). In two studies, we examine additional evidence for an adaptationist interpretation of DPM. Utilizing life history theory, Study 1 finds that RWA reflects the predicted “slow” strategy by endorsing planning and control, investment in family relationships, altruism, and religiosity. In contrast, SDO reflects a “fast” strategy by devaluing planning and control, secure relationships, and altruism. Utilizing rank management theory, Study 2 finds that RWA reflects a prosocial orientation, endorsing coalition building and social networking while rejecting deception and manipulation. In contrast, SDO reflects an exploitive orientation, rejecting coalition building and networking but endorsing ruthless self‐advancement and deceptive tactics. These findings support an adaptationist revision of RWA to recognize its prosocial, honest‐cooperator dimension and of SDO to recognize proself, “dark” tactics seeking power within groups.     

社交网站中的自我表露与青少年生活满意度：一个有调节的中介模型

采用问卷调查法,以1556名中学生为研究对象,考察社交网站中的自我表露对青少年生活满意度的影响及其作用机制。结果显示：（1）社交网站中的自我表露与青少年生活满意度呈正相关;（2）友谊质量在社交网站中的自我表露对青少年生活满意度的影响中起部分中介作用;（3）扩展性社交倾向在社交网站中的自我表露通过友谊质量影响青少年生活满意度的作用中起调节作用。具体而言,上述中介作用仅存在于扩展性社交倾向较高的个体中。