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Kwangkuo Hwang - One of the best experts on this subject based on the ideXlab platform.

  • Philosophical Reflection on prof k s yang s vision of global psychology and indigenous compatibility
    2020
    Co-Authors: Kwangkuo Hwang
    Abstract:

    Prof. Kuo-shu Yang, a pioneer for advocating the indigenization movement of Chinese psychology in Taiwan, passed away on July 17, 2018. In order to provide a fair evaluation on his contribution to the field of indigenous psychology, this chapter reviews his previous debates with colleagues from the scientific community of Taiwan on the major topics of his research interest, namely, modernity and traditionality, as well as global psychology and indigenous compatibility. Several well-established international scholars were invited to make the same evaluation on the basis of K. S. Yang’s (2012) last publication entitled “Indigenous psychology, Westernized psychology, and indigenized psychology: A non-Western Psychologist’s perspective.” As one of his students and a life-long colleague of indigenization movement, I will consider the socio-cultural backgrounds for Yang to propose his academic ideas, make my evaluation from the perspective of Western philosophy of science, and incorporate the international scholars’ comments on Yang’s works into the context of his long-term dialectical debate with colleagues of local academic community. This chapter will be concluded with a case to illustrate the epistemological strategy for my cultural system approach in contrast to Yang’s insistence on the inductive approach of empirical research so as to indicate a possible outlet for the future development of indigenous psychology.

  • Philosophical switch for the third wave of psychology in the age of globalization
    Japanese Psychological Research, 2016
    Co-Authors: Kwangkuo Hwang
    Abstract:

    The epistemological goal of indigenous psychology is to construct a series of culture-inclusive theories to represent the universal structure of human minds on one hand, and to account for people's specific mentalities in a particular indigenous culture on the other hand. In order to attain this goal, three levels of breakthrough must be made for the sustainable progress of indigenous psychology: Philosophical Reflection, theoretical construction, and empirical research. In my book, Foundations of Chinese Psychology: Confucian Social Relations, I explained how I constructed the “Face and Favor” model, which may reflect the deep structure of universal human mind in interpersonal relationships. Then I used it as a framework to analyze the inner structure of Confucianism, which might enable us to understand the specific mentality of people living in Confucian society. The attributes of Confucian ethics were analyzed from the perspective of modern ethics, and a series of culture-inclusive theories were constructed on the presumption of relationalism to integrate findings of previous empirical researches on social exchange, achievement motivation, face dynamism, quanxi and organizational behaviors, and strategies of conflict resolution in Confucian society. Through the efforts of this book, it is expected that we may not only achieve the epistemological goal of indigenous psychology, but also establish the research tradition of Confucian relationalism in social psychology. I applied the approach of multiple Philosophical paradigms to overcome the problematic situation left by Wundt, and utilized critical realism to explain the Philosophical switch for the third wave of psychology.

  • cultural system vs pan cultural dimensions Philosophical Reflection on approaches for indigenous psychology
    Journal for The Theory of Social Behaviour, 2015
    Co-Authors: Kwangkuo Hwang
    Abstract:

    The three approaches for conducting psychological research across cultures proposed by Berry (1989), namely, the imported etic, emic and derived etic approach are critically examined for developing culture-inclusive theories in psychology, in order to deal with the enigma left by Wilhelm Wundt. Those three approaches have been restricted to a certain extent by the pan-cultural dimensional approach which may result in the Orientalism of psychology in understanding people of non-Western cultures. This article is designated to provide the Philosophical ground for an alternative cultural system approach to construct culture-inclusive theories in psychology. Following the principle of cultural psychology: “one mind, many mentalities” (Shweder et al., 1998), the alternative strategy contains two steps: First, based on Bhaskar’s (1975, 1978) critical realism, all universal mechanisms should seek to represent the operation of the human mind. Second, based on Archer’s (1995) analytical dualism, the mechanisms of the universal mind may be used as frameworks for analyzing any cultural tradition. The culture-inclusive theories thus obtained represent the synchronic morphostasis of a cultural system, which may be used as theoretical frameworks for conducting either qualitative or quantitative empirical research in studying the diachronic morphogenesis of socio-cultural interaction in a particular culture.

  • the epistemological goal of indigenous psychology
    2012
    Co-Authors: Kwangkuo Hwang
    Abstract:

    There have been three waves of large-scale academic movements in attempting to include non-Western cultures into psychological research, namely, modernization theory, research on individualism–collectivism, and the indigenization movement of psychology. In view of the difficulties encountered by most indigenous psychologists who adopted the inductive approach of the bottom-up model building paradigm, the author argued for an epistemological goal of indigenous psychology following the principle of cultural psychology: “one mind, many mentalities” (Shweder et al., The cultural psychology of development: One mind, many mentalities. Handbook of child psychology, New York: John Wiley & Sons, 1998); in addition, the author advocated for constructing psychology theories that may represent universal mind of human beings, as well as the particular mentalities of people living in a specific culture. Due to the fact that theories of modern social sciences have been constructed on the basis of the Western philosophy of science, indigenous psychologists in non-Western countries have to make three levels of breakthroughs for the sake of attaining such an epistemological goal: Philosophical Reflection, theoretical construction, and empirical research.

  • from anticolonialism to postcolonialism the emergence of chinese indigenous psychology in taiwan
    International Journal of Psychology, 2005
    Co-Authors: Kwangkuo Hwang
    Abstract:

    This article gives a brief history of the emergence of Chinese indigenous psychology from the background of Westernized social psychology in Taiwan, and reviews the various debates that have surrounded the first decade of its progress from the perspectives of ontology, epistemology, and methodology. Careful analysis of these debates indicates that their themes are similar to dilemmas encountered by indigenous psychologists in other regions of the world. It is argued that breakthroughs need to be made on three levels for the development of indigenous psychology, namely, Philosophical Reflection, theoretical construction, and empirical research. There are three Philosophical assumptions in cross‐cultural psychology—absolutism, universalism, and relativism—which correspond to three research orientations—imposed etic, derived etic, and emic. In order to achieve the goal of establishing a global psychology, then indigenous psychologists in non‐Western societies must change their thinking from anticolonialism t...

Erhard Scholz - One of the best experts on this subject based on the ideXlab platform.

  • philosophy as a cultural resource and medium of Reflection for hermann weyl
    Revue de synthèse, 2005
    Co-Authors: Erhard Scholz
    Abstract:

    In a talk given at Zurich in the late 1940s, Hermann Weyl discussed Ferdinand Gonseth's dialectical epistemology and considered it as being restricted too strictly to aspects of historical change. His experiences with post-Kantian dialectical philosophy, in particular Johann Gottlieb Fichte's derivation of the concept of space and matter, had been a stronger dialectical background for his own 1918 studies in purely infinitesimal geometry and the early geometrically unified field theory of matter (extending the Mie-Hilbert program). Although now Weyl distantiated himself from the speculative features of his youthful philosophizing and in particular from his earlier enthusiasm for Fichte, he again had deep doubts as to the cultural foundations of modern mathematical sciences and its role in material culture of high modernity. For Weyl, Philosophical «Reflection» was a cultural necessity he now turned towards Karl Jaspers' and Martin Heidegger's existentialism to find deeper grounds, similar to his turn towards Fichte's philosophy after World War I. The discussion in the late 1940s can be read as a kind of post-World-War-II «Nachtrag» to Weyl's more widely known Philosophical comments on mathematics and the natural sciences published in the middle of the 1920s.

  • philosophy as a cultural resource and medium of Reflection for hermann weyl
    arXiv: History and Overview, 2004
    Co-Authors: Erhard Scholz
    Abstract:

    Here we review a kind of post-World-War-II "Nachtrag" to H. Weyl's Philosophical comments on mathematics and the natural sciences published in the middle of the 1920s. In a talk given at Zurich in the late 1940s, Weyl discussed F.Gonseth's dialectical epistemology and considered it as being restricted too strictly to aspects of historical change. His own experiences with post-Kantian dialectical philosophy, in particular J.G. Fichte's derivation of the concept of space and matter, had been a stronger dialectical background for his own 1918 studies in purely infintitesimal geometry and the early geometrically unified field theory of matter (extending the Mie-Hilbert program). Although now Weyl distantiated himself from the speculative features of his youthful philosophizing and in particular from his earlier enthusiasm for Fichte, he again had deep doubts as to the cultural foundations of modern mathematical sciences and its role in material culture of high modernity. For Weyl, Philosophical "Reflection" was a cultural necessity; he now turned towards K. Jasper's and M. Heidegger's existentialism to find deeper grounds, similar to his turn towards Fichte's philosophy after World War I.

T J Mawson - One of the best experts on this subject based on the ideXlab platform.

  • recent work on the meaning of life and philosophy of religion
    Philosophy Compass, 2013
    Co-Authors: T J Mawson
    Abstract:

    ‘The Meaning of Life’ and ‘The Philosophy of Religion’ have meant different things to different people, and so I do well to alert my reader to what these phrases mean to me and thus to the subject area of this review of recent work on their intersection. First, ‘The Meaning of Life’: within the analytic tradition, an idea has gained widespread assent; whatever the vague and enigmatic nature of the phrase ‘the meaning of life’, we may sensibly speak of meaningfulness in a life as a particular, positive, normative feature that some individuals’ lives may well have, and this feature is to be distinguished from, though closely related to, other positive features – satisfaction, wellbeing, virtue and so forth. There has been much work done on these assumptions in recent years. An excellent summary of this work up to its date of publication is given by Thaddeus Metz (in his 2007 a). Many – though by no means all – philosophers retain an instinctive scepticism toward the phrase ‘the meaning of life’ and a reluctance to engage with it, for it seems to connote vague and/or impossible-to-fulfil cosmic expectations. (See Thomson 2003, chapter 11 and Seachris 2009 for attempts to engage with it nonetheless.) But philosophers are not generally now so sceptical about talk of meaningfulness in life and thus not so sceptical about the phrase ‘the meaning of life’ if it is taken to be referring merely to this. And that is how I shall be taking it. Secondly, ‘The Philosophy of Religion’: in the analytic tradition, this has usually been taken to be Philosophical Reflection on the rational acceptability or otherwise of classical theism and on what God's existence, should He exist, entails ontologically, metaphysically, metaethically and so forth. Therefore, I shall be talking about recent Reflection in the analytic tradition on the relationship between the God of classical theism's existence (or lack of it) and meaningfulness (or lack of it) in human lives.

Lévy Jacques - One of the best experts on this subject based on the ideXlab platform.

  • Espaces épistémiques
    Géographie et cultures, 2018
    Co-Authors: Lévy Jacques
    Abstract:

    Dans l’ensemble, la production de connaissances sur le monde social souffre, plutôt qu’elle ne profite, du découpage en disciplines largement étanches les unes aux autres. L’interdisciplinarité (entre domaines) et la transdisciplinarité (entre registres) apparaissent comme des solutions prometteuses, à condition de prendre au sérieux le travail de traduction et de transmutation qu’elles impliquent. Cela exige aussi de ne pas mélanger recherche scientifique et réflexion philosophi­que, qui ne sont nullement réductibles l’une à l’autre. En ce sens, les mégathéories produites dans le cadre d’une science du social unifiée ne peuvent être confondues avec des métathéories qui mineraient, d’une manière ou d’une autre, l’autonomie de la recherche scientifique dans son effort pour penser son objet.As a whole, the production of knowledge on social worlds suffers because of almost impenetrable disciplinary borders, instead of taking advantage of it. Inter-disciplinarity (between fields) and trans-disciplinarity (between scopes) turn out to be promising solutions, on the condition to seriously carrying out the necessary translation and transmutation work they require. In this prospect, scientific research and Philosophical Reflection should not be confused, as they are clearly not reducible to each other. Thus, megatheories produced within a unified social science should be clearly distinguished from metatheories that might undermine the autonomous endeavour of scientists to explore its objec

  • Espaces épistémiques : pour une science du social
    'OpenEdition', 2018
    Co-Authors: Lévy Jacques
    Abstract:

    Dans l'ensemble la production de connaissances sur le monde social souffre, plutôt qu'elle ne profite, du découpage en disciplines largement étanches les unes aux autres. L'interdisciplinarité (entre domaines) et la transdisciplinarité (entre registres) apparaissent comme des solutions prometteuses, à condition de prendre au sérieux le travail de traduction et de transmutation qu'elles impliquent. Cela exige aussi de ne pas mélanger recherche scientifique et réflexion philosophique, qui ne sont nullement réductibles l'une à l'autre. En ce sens, les mégathéories produites dans le cadre d'une science du social unifiée ne peuvent être confondues avec des métathéories qui mineraient, d'une manière ou d'une autre, l'autonomie de la recherche scientifique dans son effort pour penser son objet. As a whole, the production of knowledge on social worlds suffers because of almost impenetrable disciplinary borders, instead of taking advantage of it. Inter-disciplinarity (between fields) and trans-disciplinarity (between scopes) turn out to be promising solutions, on the condition to seriously carrying out the necessary translation and transmutation work they require. In this prospect, scientific research and Philosophical Reflection should not be confused, as they are clearly not reducible to each other. Thus, megatheories produced within a unified social science should be clearly distinguished from metatheories that might undermine the autonomous endeavour of scientists to explore its object

Fernando Lolas - One of the best experts on this subject based on the ideXlab platform.

  • bioethical dimensions of cultural psychosomatics the need for an ethical research approach
    Advances in Psychosomatic Medicine, 2013
    Co-Authors: Fernando Lolas
    Abstract:

    Contemporary psychosomatics is a research-based technical discipline and its social power depends on how scientific knowledge is obtained and applied in practice, considering cultural contexts. This article presents the view that the dialogical principles on which bioethical discourse is based are more inclusive than professional ethics and Philosophical Reflection. The distinction is advanced between rule-guided behavior and norm-justifiable acts (substantiation and justification). The practical implications of good practices in the generation of valid, reliable, generalizable and applicable knowledge are emphasized. For practitioners and researchers, the need to reflect on the distinction between patient and research participant can avoid the therapeutic misunderstanding, a form of abuse of the doctor-patient relationship. In addition, in resource-poor settings, the dilemma presented by the know-do gap (inapplicability of research results due to financial or social constraints) is part of the ethics' realm of the profession. Future prospects include a wider use of research results in practice, but avoidance of the know-do gap (the disparity between what is known and what can be done, particularly in settings with limited resources) requires a synthetic and holistic approach to medical ethics, combining moral Reflection, theoretical analysis and empirical data.