Why philosophy needs a concept of progress

This paper defends the usefulness of the concept of philosophical progress and the common assumption that philosophy and science aim to make the same, or a comparable, kind of progress. It does so by responding to Yafeng Shan's (2022) arguments that the wealth of research on scientific progress is not applicable or useful to philosophy, and that philosophy doesn't need a concept of progress at all. It is ultimately argued that while Shan's arguments are not successful, they reveal the way forward in developing accounts of philosophical progress.     

Stylistic appearances and linguistic diversity

Philosophy is beginning to pay problems of linguistic justice the attention they deserve in today's heavily interconnected and migrant world. Contemporary philosophy itself, however, has a particular problem of linguistic justice that deserves metaphilosophical attention. At least in the philosophical tradition that is mainstream in much of the world today, viz., analytic philosophy, methodological and sociological mechanisms make it the case that the voices of non-(native) Anglophone philosophers are substantially less heard. Among the mechanisms responsible for this situation, argues this paper, is the emphasis given by influential philosophical institutions to linguistic style and appearances as signs of clarity, precision, and rigour in the treatment of philosophical problems. Such an emphasis is not justifiable, in part because it deprives philosophy of a wider variety of perspectives. The paper concludes by presenting and motivating a recent initiative that aims to foster greater linguistic and cultural diversity within the profession.     

Detection of words versus good old counting: A note on Mizrahi and Dickinson, “The analytic-continental divide in philosophical practice”

In a recent Metaphilosophy article, Moti Mizrahi and Michael Dickinson argue against characterizing the divide between analytical and continental philosophy as a divide in the use of arguments. This hypothesis is rejected on the basis of a text-mining approach. The present paper argues that the results they extracted do not answer the questions they set out to answer as well as would have been possible. This is due to Mizrahi and Dickinson's choice to disregard duplicate occurrences of argument word pairs, their main indicator for the occurrence of arguments in articles. This paper reconstructs their method by now also counting duplicates. A small corpus (n = 436) of recent (2015–2021) analytical and continental articles is used to rerun the experiment; the results oppose Mizrahi and Dickinson's and suggest that arguments (as operationalized by Mizrahi and Dickinson) occur more in analytical articles. The paper argues that part of the discrepancy derives from the specific methodological choices they made.     

Avowal under oppression

Leading expressivist proposals characterize the mental state expressed in the making of a normative judgment solely in terms of intrinsic, psychological dispositions. As a result, they fail to capture a subset of the normative judgments that agents can and do make; they miss the way that external factors can influence what the making of a normative judgment looks like. This problem can be seen most plainly in the context of systemic oppression. Intuitively, one can make a normative judgment that conflicts with the oppressive ideas one has previously been conditioned to endorse, but expressivism seems to deny that this is possible. The expressivist's inability to count these avowals made under oppression as genuine normative judgments makes expressivism deficient as a metaethical theory.     

Jung’s Psychoid Monism

Jung’s final psychoid theory of archetypes was an additional attempt to find a solution to the philosophical problem of how to relate mind and matter. In the following essay Jung’s solution is summarized by a set of 17 theses, and Jung’s philosophy will be called psychoid monism. According to psychoid monism, what ultimately and primarily is, is the psycho-physically neutral domain of instinctual experience. The origin of this view can be traced back to Post-Kantian German Idealism (Schopenhauer, Schelling, Hölderlin), and a systematization of the view requires a dialectic approach and, in particular, contradiction-tolerant dialectic logic.     

自闭症和智力障碍儿童行为问题与父母焦虑的关系:育儿压力的中介作用与领悟社会支持的调节作用

为探讨自闭症和智力障碍儿童行为问题与其父母焦虑的关系及其内在作用机制,研究采用问卷法对1023名自闭症和智力障碍儿童父母进行调查。结果表明：(1)自闭症和智力障碍儿童行为问题对父母焦虑具有正向预测作用;(2)育儿压力在儿童行为问题和父母焦虑间起中介作用;(3)儿童行为问题与育儿压力的关系受到领悟社会支持水平的调节,调节作用只在智力障碍儿童父母群体中显著。研究结果有助于揭示自闭症和智力障碍儿童行为问题对父母焦虑的影响及作用机制,对改善自闭症和智力障碍儿童父母育儿压力与焦虑具有一定指导意义。     

亲子依恋与儿童抑郁症状的关系：儿童对环境的生物敏感性的作用及父母差异

不良的亲子依恋是导致儿童抑郁症状的风险因素,但其对儿童的影响会因儿童对环境的生物敏感性不同而存在差异。为探究家庭中母子、父子依恋对儿童抑郁症状的影响及儿童生物敏感性(本文中采用迷走神经抑制作为指标)在其中的作用,本研究结合行为任务、问卷报告、生理测量等多种研究手段,招募150名学龄儿童(平均年龄8.64岁,63名女孩)参与研究。结果表明：(1)学龄儿童的母子依恋水平高于父子依恋水平。(2)高水平的母子依恋与父子依恋会同等程度地降低儿童的抑郁症状。(3)儿童对环境的生物敏感性对母子依恋影响儿童抑郁症状路径的调节作用显著,生理上对环境更敏感(高迷走神经抑制)的儿童更易得益于高母子依恋,表现出较低的抑郁水平;但同时,这类儿童在母子依恋较低时也更易表现出较高的抑郁水平。(4)儿童的生物敏感性对父子依恋影响儿童抑郁症状路径的调节作用不显著,高父子依恋对生物敏感性水平不同的儿童均存在有利影响。(5)在不同情境中测量的迷走神经抑制对亲子依恋影响儿童抑郁症状的调节作用模式相似,表现出跨情境一致的特点。本研究率先揭示儿童迷走神经抑制与亲子依恋对儿童抑郁症状的联合作用机制及父母角色差异。     

Empathy and parenthood: The moderating role of maternal trait empathy on parental burnout

The ability to empathize with others enables us to effectively interact with each other and may have specifically evolved to support parental roles and caregiving. The relationship between parenting and trait empathy is little understood as previous research focused on empathy exclusively in the context of parenting, for example parental sensitivity. Here we aimed to understand how trait empathy may moderate the association between child's negative emotionality and parental burnout. Two cohorts were examined (1) parents of infants (10–18 months old; N = 203) and (2) parents of children (3–10 years old, N = 201). Parents filled out a battery of online questionnaires assessing maternal empathy, parental burnout and child temperament. We found that the relationship between higher levels of negative emotionality and parental burnout is moderated by specific aspects of maternal emotional empathy. Our findings suggest that maternal emotional empathy acts as a buffer against parental burnout when faced with a child's characteristics that incur higher parental demands.     

Being unreasonable: Perelman and the problem of fallacies

Most work on fallacies continues to conceptualize fallacious reasoning as involving a breach of a formal or quasi-formal rule. Chaim Perelman's theory of argumentation provides a way to conceptualize fallacies in a completely different way. His approach depends on an understanding of standards of rationality as essentially connected with conceptions of universality. Such an approach allows one to get beyond some of the basic problems of fallacy theory, and turns informal logic toward substantive philosophical questions. I show this by reinterpreting three so-called fallacies - theargumentum ad baculum, equivocation and composition/division - in the light of Perelman's account.     

Parental assessment of the adjustment of children following abduction by the other parent

We present a multiple regression model that explores post-return adjustment of school-age children who experienced abduction by a parent. The model includes: a) child and family characteristics preceding abduction, b) characteristics of the abduction experience, and c) child and family characteristics following return. Overall, the model accounts for 21% of the variance in post-return adjustment of children (p.05). The most salient finding is that post-return adjustment of children was best explained by characteristics of the child and family before the abduction occurred. Domestic violence perpetrated by one or both parents was the most significant factor.