“‘WE' AND ‘THEY'”: WHY MUST WE ENGAGE IN CROSS-CULTURAL CONVERSATION?

This article contains the principal ideas that I presented in four different sessions at the IRAS 2022 conference, on the theme “‘We' and ‘They’: Cross-Cultural Conversation on Identity.” Focusing on the central topic, the article begins with (i) the contents of my opening lecture; followed by (ii) a broad outline of the concerns discussed in my book, Cross-Cultural Conversation: A New Way of Learning, intertwined with glimpses of the intellectual journey that led me to CCC, delivered in the Book-discussion session; (iii) a summary of the main ideas about the importance of meeting of religions today, which formed the background for the CCC Panel discussion on religion, where I was in conversation with spokespersons of five world religions; and (iv) my comments on how science–religion dialogue can help promote a sense for human solidarity by combining knowledge with wisdom, in the concluding session.     

自我-朋友冲突情境下智慧推理的文化差异及其机制

相对于面对自己的人际冲突, 以独立自我为主的西方人在面对朋友的人际冲突时表现更智慧(所罗门悖论)。在以互依自我为主的中国人身上所罗门悖论是否会有不同特点?研究1通过在线平台招募中美两国被试, 随机分配到自我与朋友冲突组考察其智慧推理水平, 并考察自我类型的影响。对齐法与方差分析的结果均显示美国文化下朋友组智慧推理显著高于自我组, 而中国文化下两组差异不显著, 进一步分析发现中国文化下独立自我与冲突类型的交互项显著预测智慧推理。在此基础上, 研究2~4在中国文化背景下, 通过启动不同自我类型, 考察个体在自我或朋友冲突组中的智慧推理差异, 结果显示启动独立自我的朋友组显著高于自我组, 而启动互依自我的两组差异不显著。研究表明所罗门悖论可能只存在独立自我高的人身上, 并不具有普适性。可见心理学研究除了关注样本多样性问题外, 更需关注使用单一样本却默认结论具有文化普适性的研究者。     

What is philosophy as a way of life? Why philosophy as a way of life?

Despite a recent surge of interest in philosophy as a way of life, it is not clear what it might mean for philosophy to guide one's life, or how a “philosophical” way of life might differ from a life guided by religion, tradition, or some other source. We argue against John Cooper that spiritual exercises figure crucially in the idea of philosophy as a way of life—not just in the ancient world but also today, at least if the idea is to be viable. In order to make the case we attempt to clarify the nature of spiritual exercises, and to explore a number of fundamental questions, such as “What role does reason have in helping us to live well?” Here we distinguish between the discerning and motivational powers of reason, and argue that both elements have limitations as guides to living well.     

Auguste Comte on Positivism and Happiness

Auguste Comte (1798–1857) is the founder of a French school of thought that became famous for its encyclopaedic account of the sciences as well as for its exposition of what was designed as a way out of a state of intellectual and moral crisis. This essay demonstrates that there is a linkage between the diagnosis of crisis and the pursuit of happiness in Comte's foundation of positivism. It begins by distinguishing Comte's notion of positivism from that of a value-free science. In analysing Comte's peculiar usage of the term happiness, the essay shows that happiness is understood as the result of the convergence (consensus) of three components: a scientific conception of the world, the feelings of love and veneration, and a wisely ordered activity. The essay then demonstrates that the first of these components is of primary importance inasmuch as it is to frame a new horizon within which man is expected to return to a healthy state of mind, to reshape both his hopes and activities, and to discover his own participation in a supreme order acting through the laws of nature as well as through those of the civilization in which he lives. Conveying this new horizon to citizens of a lasting Republic is the sacred mission of sociology. The essay concludes by pointing out that Comte's conception of happiness can be assessed as unifying some main qualities of life as they are classified in Ruut Veenhoven's fourfold matrix.     

Wisdom at the end of life: Hospice patients’ reflections on the meaning of life and death

The processes of aging and confronting mortality are often accompanied by unique psychological challenges. From the perspective of positive psychology, such challenges can yield opportunities for growth, including increased wisdom. This qualitative study explored 15 terminally ill hospice patients’ perspectives on wisdom, the dying process, and the meaning of life using consensual qualitative research methods. Most participants cited humility as a key component of wisdom, emphasizing that “Wisdom is when we realize ‘I don’t really know much’.” Other components of wisdom included self-knowledge, rationality, experiential learning, listening to and learning from others, and sharing knowledge with others. Participants also suggested that the process of facing illness and death presents opportunities for positive growth, including changing priorities and learning to appreciate life more fully in the present moment. In considering the sources of meaning in their lives, participants emphasized relational connections, personal growth, spirituality, vocational fulfilment, and living a full life. Participants also shared their reflections on important past experiences and regrets. Lastly, participants offered advice to others based on their experiences facing illness and mortality. Implications for psychological care of the dying and future research are discussed.     

Wisdom in the Military Context

On the basis of the Berlin wisdom paradigm, we define wisdom in the military context as expert knowledge and judgment concerning in extremis military operations. We measured wisdom in the military context by asking participants to give advice to an inexperienced officer facing an in extremis operation; subsequently, we coded their responses. Data were provided by 74 senior noncommissioned officers (NCOs) in the U.S. defense forces. In support of convergent validity, wisdom in the military context was positively related to general objective wisdom and general self-assessed wisdom. Relationships of wisdom in the military context and general objective wisdom with Big Five personality characteristics were nonsignificant, whereas general self-assessed wisdom was positively related to extraversion, agreeableness, and openness to experience, and it was negatively related to neuroticism. The findings provide initial support for the validity of the new wisdom in the military context measure. We discuss several implications for future research and practice regarding wisdom in the military context.     

Reflections on knowledge and experience

As analysts become more experienced, theoretical knowledge becomes more integrated and implicit and is gradually transformed into the practical wisdom (phronesis) described by Aristotle. While this leads to greater freedom in ways of working, it remains conditional on the consistent disciplined practice represented by the analytic attitude. In the context of my own development as an analyst, I suggest that increasingly the analyst works from the self rather than the ego and link this with Fordham's account of ‘not knowing beforehand’. Some implications for boundaries, enactment and the use of personal disclosure are discussed in relation to clinical material. I compare analysis with the wisdom traditions of religious practice and suggest that analysis is concerned with a way of living rooted in humane values of compassion and benevolence.     

The Whole is Greater: Reflective Practice,Human Development and Fields of Consciousness and Collaborative Creativity

Because Western experiments assume creativity is an individual phenomenon and rarely investigate how trust and openness might build collective resonance, flow, and creativity, the creative whole typically amounts to less than the sum of the parts. The author argues, however, that group creativity increases as members develop, especially through Wilber's (in press) transpersonal stages. He illustrates how organizational leaders have facilitated creativity through reflective practice. Presenting evidence regarding the field effects of collective consciousness, he suggests that our minds and hearts interact in subtle yet powerful ways, which leaders can intuit, to support the emergence of collaborative creativity.     

智慧:结构、类型、测量及与相关变量的关系

智慧是个体在其智力与知识的基础上,经由经验与练习习得的一种德才兼备的综合心理素质,包括聪明才智与良好品德两大成份.智慧可分为常规智慧与应变智慧、群体智慧与组织智慧、个人智慧与一般智慧、德慧与物慧等,可用三维智慧量表、自我评估智慧量表以及智慧发展量表等进行测量,并与年龄、性别、文化、教育、人格、思维方式、智力等存在重要关联.今后应该深入探究智慧的概念与结构,拓展其研究方法、测量工具与教育策略以及开展中国化研究.     

Knowing through the felt-sense: a gesture of openness to the other

In the discussion of children’s spirituality and education, David Hay and Brendan Hyde place emphasis on the felt-sense. Originally identified by the psychotherapist Eugene Gendlin, the felt-sense is a way of knowing that involves attentiveness to the body and body wisdom. Although emphasised by Hay and Hyde, the felt-sense does not feature strongly in the academic discussion of children’s spiritual education. This article compares Gendlin’s use of the term ‘felt-sense’ with that of Hay and Hyde, and discusses understandings of the felt-sense and body wisdom gathered through interviews with focusing, shiatsu and yoga practitioners, and through the author’s encounters with these practices. The article considers synergies between the notions of ‘felt-sense’ and ‘bildung’, as described by Gadamer, and concludes that their shared openness to the other points to ‘a way of being’ for the educator which may hold the greatest value for spiritual education, given the complexity of post-secular spiritual identity.