破解科學主義的魔咒

Disenchantment with Scientism in Psychological Research in Taiwan

"本文以回顧華人社會中的道德研究作為切入點，說明：非西方國家如果使用西方主流心理學的典範，從事跨文化比較研究，將不自覺地陷入所謂西方中心主義的偏誤中，如果反覆使用此種研究策略，將使非西方國家陷入「自我殖民」的困境而難以自拔。與之相反，如果採用筆者主張的知識論策略分析自身的文化傳統（Hwang, 2019），則非西方國家的心理學者可以用「含攝自身文化的理論」作為「普遍定律」，並據此設計恰當的研究工具（先行條件）。根據Hempel的「覆蓋律模型」（Hwang, 1965）從事實徵研究來說明或預測他在本地社會中所觀察到的現象，如此才有可能跳脫「自我殖民」的困境。從社會學的角度來看，「文化系統」的研究取向不僅可以讓我們看出促進社會變遷的內在動力，在傳統與現代發生鬥爭的場合，知識分子也比較可能做出合理的判斷，而不會重蹈五四時期盲目「反傳統主義」的覆轍。筆者分析文化的知識論策略是以科學哲學的演化系譜作為基礎而發展出來的。本文將根據上述論點，逐步批判《本土心理學研究》某位審稿人所做的評論，其評論將嚴重妨礙本土心理學發展。"

"Self-Colonization:Mainstream scientific research in psychology is a product of Western civilization. Most mainstream psychology theories are constructed on the presumptions of individualism; they are inadequate for understanding phenomena in most non-Western societies. However, non-Western psychologists tend to apply these mainstream paradigms when conducting empirical research in their own societies. Using previous research on Chinese moral thinking as an example, I illustrate that repetitive use of Western paradigms to conduct cross-cultural research in non-Western societies may result in the fallacy of circular argumentation. The conclusions thus obtained are biased and Western culture-centric and form a system of self-colonization.A Cultural Systems Approach:To help non-Western indigenous psychologists address this issue, Hwang (2019) developed an epistemological strategy for constructing culture-inclusive theories that consists of two steps: (1) constructing universal models of self/interpersonal relations, and (2) using such models as transcendental formal structures to analyze cultural systems. For example, Hwang constructed the mandala model of self (2011), the psychodynamic model of self-nature (2018), as well as the face and favor model for social interaction (1987, 2012). Hwang (2012, 2015a, 2020) then used these models to analyze the Confucian cultural system, which consists of four interrelated subsystems: (1) Confucian cosmology (宇宙論), (2) discourse on relationalism (關係論), (3) discourse on the human mind and nature (心性論), and (4) discourse on self-cultivation (修養論). Each subsystem can be used to derive additional culture-inclusive theories for conducting qualitative or quantitative empirical research."