論「含攝文化的心理學」

On Culture-inclusive Psychology

從馮特（Wilhelm Wundt, 1832-1920）在德國萊比錫創立第一個心理學實驗室，催生所謂的「科學心理學」以來，西方主流心理學一直未能妥善處理文化議題。行為主義排除文化議題，認知心理學則是以個人主義作為預設，建構所謂「普世性」的理論。為了發展「含攝文化的心理學」，作者根據文化心理學者所主張的原則：「一種心智，多種心態」，說明他所建構的〈自我的曼陀羅模型〉和〈人情與面子〉的理論模型，為分別代表「自我」及「人際關係」的普世性心智，並且以之作為架構，在《心理學的科學革命方案》及《儒家關係主義》二本書中分析儒家思想的內容，藉以建構儒家社會中人們心態的相關理論，以從事實徵研究。希望以此啟動心理學的科學革命，並建立本土心理學新的研究傳統。

Culture-related issues have not been adequately dealt with by mainstream psychologists since Wilhelm Wundt (1832-1920) founded the tradition of scientific psychology by establishing his first laboratory of psychology at Leipzig in 1879. The culture issues are excluded by behaviorists, while cognitive psychologists have constructed the so-called 'universal' theories on the presumption of individualism. In order to develop culture-inclusive psychology by following the principle of 'one mind, many mentalities' (Shweder, et al., 1998), I argue in this article that my Mandala Model of Self and Face and Favor model represent the universal minds of self and interpersonal relationships respectively; moreover, I use them as frameworks for analyzing the content of Confucianism in my books Foundations of Chinese Psychology and A Proposal of Scientific Revolution in Psychology so as to construct a series of theoretical models on mentalities of people in Confucian culture. I hope the establishment of such a new research tradition will initiate a scientific revolution in psychology.