Xiaojun Ding

Contemporary psychotherapy is mainly dominated by Western psychological paradigms, yet philosophy and religion have long served as frameworks for healing and guidance. This paper argues that Chinese wisdom traditions—Confucianism, Daoism, and Chinese Buddhism—can meaningfully contribute to philosophical therapy, serving not merely as cultural supplements but as foundational normative frameworks in their own right. Like Stoicism and Epicureanism in the Hellenistic era, these traditions provide distinct visions of the good life, structured practices for self-cultivation, and pathways to inner harmony. Drawing on Albert Ellis’s Rational Emotive Behavior Therapy (REBT) as a template, we propose that Chinese philosophical traditions can contribute to therapeutic practice in three distinct ways: first, as augmentations to existing cognitive behavioral therapies (CBT); second, as components of an eclectic Chinese Philosophical Therapy (CPT) that systematically combines all three traditions; and third, as independent normatively-directed therapeutic specializations, each with its own theoretical coherence and clinical protocols. We outline three complementary approaches: Daoist therapy (emphasizing effortless action and alignment with nature), Buddhist therapy (following the Four Noble Truths and Eightfold Path to alleviate suffering), and Confucian therapy (focusing on moral cultivation and social harmony). Each approach includes specific doctrines, practices, and pedagogies aimed at transforming clients’ “lived understandings”—their deeply embodied habits of thought, feeling, and action—thereby relieving emotional distress and promoting wholeness and virtue. By positioning Chinese traditions within a normative philosophical therapy framework, this work lays the groundwork for culturally attuned therapeutic models. We conclude by discussing implications for therapist training, multicultural competence, ethical safeguards, and directions for future empirical research.

As artificial intelligence (AI) is increasingly integrated into welfare governance, concerns about its legitimacy and public support are emerging. Across four studies with Chinese participants (N = 1336), this research examines how decision-maker identity (AI vs. human) influences public evaluations of legitimacy and program support, and explores the mechanisms underlying these effects. Studies 1 and 2 indicated that when outcome information was absent, legitimacy judgments of AI and humans were similar, although support slightly favored human-administered programs. These differences were associated with perceptions of the decision-maker’s capacity to bear forward-looking moral and social responsibilities, rather than with perceived fairness or experience. However, these identity-based differences were not robust. They did not remain significant under conservative Holm–Bonferroni corrections and were attenuated when direct outcome (Study 3) or side-effect information (Study 4) was provided. Individual beliefs in machine heuristics and justice also moderated responses to AI and human decision-makers. These findings suggest that public responses to AI in welfare governance are conditional, rather than reflecting stable preferences or generalized resistance. They further highlight the role of perceived responsibility-bearing capacity in shaping acceptance and support in decision-making scenarios.

In Section “Introduction” we introduce the concept of quantum computing [QC]; in essence, the attempt to solve very complex computational problems characterized by numerous variables interacting simultaneously by using quantum mechanical effects (such as superposition and quantum interference). In Section “Applications of QC”, we summarise some applications of QC developed to date and discuss some of the benefits that this technology may bring about for individuals and society. In Section “Ethical Issues underlying QC”, we evaluate some of the downsides (or ethical challenges) arising from the possible wide-scale implementation of this technology. We claim that QC poses utterly new ethical challenges that will likely require novel conceptual tools and methods to be fully and properly tackled. However, we note that QC is not only crucial for the challenges it poses to ethics but also because it affords unique opportunities for enhancing our cognitive abilities and therefore for improving our cognitive profiles. Thus, in Section “QC and the Extended Mind Thesis”, we explore possible points of contact between QC and the extended mind thesis [EMT]. We argue that QC can provide solid evidence to validate some of the claims underlying EMT. Finally, we wrap up the paper (Section “Conclusion”) by summarising what we have achieved and by pointing out possible future research directions.

Philosophical practice, an art of living rooted in ancient traditions, is enriched by modern techniques such as individual counseling, Socratic group dialogues, and organizational consulting. Philosophical counseling, a key aspect of this practice, employs traditional philosophical frameworks and rational reasoning to address clients' concerns, distinguishing itself from psychotherapy while respecting individual autonomy. The growing Western interest in Asian philosophies also underscores a shared pursuit of wisdom, spirituality, and meaning. This paper examines the development, key features, and leading proponents of philosophical practice, its relationship with academic philosophy, and the tensions between their differing aims and methods. The outlook for philosophical counseling is promising, offering an alternative to medical approaches for existential issues and expanding its scope to personal guidance, conflict resolution, and life‐skill development. Its future trajectory hinges on societal trends toward secularization, the de‐medicalization of mental health, and the increasing recognition of philosophy's intrinsic practical value.

This paper examines the potential of memory augmentation devices and neuromorphic computing systems as empirical supports for the Extended Mind Thesis (EMT). By integrating recent advancements in brain-computer interfaces (BCIs) and memory-augmented neural networks (MANNs) with a detailed case study in neuromorphic computing, we illustrate how brain-like external memory systems can functionally complement and extend biological cognitive processes. Our analysis utilizes a three-stage framework—encoding, storage, and retrieval—to critically assess the dynamic interplay between internal neural mechanisms and engineered memory modules. We also address a potential objection to extended memory questioning whether the extension pertains to the memory process or relearning process. Ultimately, this study not only refines our theoretical understanding of the mind-technology interfaces but also lays the groundwork for practical applications in cognitive enhancement, neurorehabilitation, and next-generation artificial intelligence.

Philosophical practice is a new paradigm in philosophy, which encompasses one-on-one counselling, group facilitation, organisational consultation and philosophy with children, among other modalities. It transcends practical philosophy as a vital approach connecting philosophical inquiry with everyday life. This article compares Socratic and Confucian philosophical practice styles, focusing on the application in one-to-one consultation settings. Through three illustrative case studies addressing common human experiences – work and study challenges, relationship issues and life transitions – we analyse the methodologies and competencies inherent in both traditions. Each case is examined through the lens of questioning, interpreting and understanding, highlighting how practitioners from Socratic and Confucian backgrounds approach clients’ concerns. Our comparative analysis reveals that while both traditions share fundamental principles such as self-cultivation, the development of virtues and the use of exemplars, they diverge in practice styles and underlying methodologies. The Socratic method emphasises individual self-discovery through critical questioning and dialogue, fostering personal autonomy and intellectual inquiry. In contrast, the Confucian approach underscores moral cultivation in a communal context, emphasising social harmony, adherence to rituals (li 禮) and fulfilment of societal roles. The study underscores the potential for integrating these approaches to enrich philosophical counselling practices. By blending Socratic reflective dialogue with Confucian emphasis on relationships and moral development, philosophical practitioners can offer more holistic and culturally sensitive counselling experiences. This integration not only enhances the efficacy of philosophical consultations, but also contributes to a more inclusive understanding of philosophy as a way of life that transcends cultural boundaries.

In the rapidly evolving field of artificial intelligence, virtual digital humans have emerged as powerful agents that blend digital simulation with human-like behaviors. This study evaluates how people perceive the moral status of virtual digital humans, rather than claiming their actual moral status. Specifically, we compare attributions of mind perception, free will, autonomy, and overall moral status among humans, virtual digital humans, and robots. Our findings show that while humans are widely regarded as complete moral agents and robots as having limited moral agency, virtual digital humans occupy an intermediate position—perceived as possessing partial yet incomplete moral agency. In particular, mind perception and free will are strong predictors of moral status, with autonomy also contributing though to a lesser extent. Mediation analyses confirm that these psychological factors either partially or fully explain the observed differences in moral status evaluations across groups. The study extends the discourse in moral philosophy by demonstrating how emerging digital entities are evaluated through public attributions ethically and by providing empirical input to the governance of them. These insights bear significant implications for public policy, industry practices, and interdisciplinary research in ethics and artificial intelligence.

Across three vignette-based experiments (N = 697) primarily involving young adults from China, our research systematically examines the moral judgments and perceived identity changes associated with technological implants, unveiling “naturalness bias” as a pivotal psychological mechanism influencing these judgments. Study 1 scrutinized the effects of physical enhancements via body implants, revealing a significant link between perceived low naturalness, negative moral judgment, and a reduced intention to adopt such technologies. Moreover, individuals who receive technological implants were perceived as more inclined toward immoral behavior, resulting in a considerable shift in identity perception. Study 2 confirmed these findings and introduced a control group of plastic surgery vignette to refine comparisons and enhance methodological rigor. Study 3 broadened the scope to include both emotional and cognitive enhancements via implants. It found that emotional enhancements were judged more critically regarding morality and naturalness, leading to greater perceived identity changes and higher expectations of immoral behavior compared to cognitive enhancements. Collectively, the current research provides essential insights into the ethical dimensions of transhumanist technologies, highlighting the profound moral considerations and identity implications of adopting such enhancements.

Résumé La pratique philosophique a émergé en tant que discipline transformative qui fait le lien entre la recherche théorique et la vie quotidienne. Apparu à la fin du XXe siècle, ce domaine intègre le conseil, la thérapie et d’autres applications pratiques des perspectives philosophiques permettant de répondre aux défis existentiels et pragmatiques auxquels sont confrontés les individus, les groupes et les organisations dans la société contemporaine. Cet article examine la définition, l’évolution historique, les bases théoriques et les méthodologies de la pratique philosophique, tout en discutant des perspectives de professionnalisation — y compris la certification, les directives éthiques et l’intégration au sein des systèmes de santé et d’éducation. En fin de compte, cette étude souligne le potentiel de la pratique philosophique à revitaliser la pertinence de la philosophie, à favoriser l’épanouissement personnel et à améliorer le bien-être de la société.

This paper presents a comparative analysis of Confucian and Socratic philosophical practices, emphasizing their application in one-on-one counseling sessions. The study begins with an exploration of the origins and development of both traditions, highlighting their philosophical sources, practical methodologies, social impacts, and professional advancements. Through a detailed comparison, it identifies the similarities and differences between the Confucian emphasis on ritual propriety and moral cultivation and the Socratic focus on critical inquiry and self-examination. The integration of these approaches is proposed to enrich philosophical counseling, offering a more holistic and culturally sensitive practice. By envisioning the figure of a philosophical counselor who embodies both traditions, the paper suggests a model that fosters personal growth, ethical living, and societal harmony. The study concludes by acknowledging limitations and proposing future research directions, including empirical studies on the effectiveness of integrated counseling methods, exploration of group practices, cross-cultural adaptations, professional training, and the incorporation of modern technology. This research contributes to the literature on cross-cultural philosophical engagement and its applications in contemporary counseling practices.

This paper applies Bo Mou’s Constructive-Engagement Strategy of Comparative Philosophy (CESCP) to explore philosophical practice as a novel paradigm that applies philosophy to everyday life. The study advocates for a transformative methodology that seeks truth through critical engagement, joint contributions, and diverse methodological tools, advancing the discipline towards a comprehensive world philosophy. Philosophical practice, characterized by its engagement with human experience and existential inquiries, integrates Eastern and Western philosophies to guide individuals in the art of living. It offers a philosophical alternative to psychological counseling, focusing on reasoning to address life’s challenges and ethical dilemmas. The paper examines the integration of Chinese philosophy, particularly Confucianism, into philosophical practice, highlighting its relevance for contemporary counseling. It discusses Confucianism’s impact on philosophical practice, advances in self-cultivation and gong-fu theory, and the holistic Confucian view of body-mind integration, contrasting it with some Western approaches. We conclude that the practical dimensions of Confucianism oppose Western theoretical philosophy but align with Western philosophical practice. By employing CESCP, this research enriches philosophical practice, integrating diverse philosophies while respecting each tradition’s context. The approach combines Eastern relational perspectives with Western analytical depth, enhancing philosophical counseling and contributing to a global philosophical dialogue. This fusion of horizons aims to foster cross-cultural understanding and develop universally relevant wisdom.

Desire is an important philosophical topic that deeply impacts everyday life. Philosophical practice is an emerging trend that uses philosophical theories and methods as a guide to living a eu‐ daimonic life. In this paper, we define desire philosophically and compare different theories of desire in specific Eastern and Western traditions. Based on the Lacanian conceptual–terminological triad of “Need‐Demand‐Desire”, the research of desire is further divided into three dimensions, namely, the subject of desire, the object of desire, and the desire itself. The concept of desire is then an‐ alyzed from this triad and these three dimensions through different philosophical theories. This paper selects Buddhism as the representative of Eastern tradition, and Stoicism as the representative of the West, paying special attention to Stoicism’s “spiritual exercises” following Pierre Hadot. By exploring and comparing the Buddhist paths to liberation from suffering (i.e., the Four Noble Truths and the Noble Eightfold Path) and the two theoretical pillars in Stoicism (i.e., the notions of “living according to nature” and “the dichotomy of control”), practical guidance is then provided for un‐ derstanding and regulating desire in times of crisis. This understanding and regulation of desire constitutes a philosophical therapy for today’s troubles, particularly those caused by excessive or irrational desires.

The relationship between professional ethical reflection and corresponding moral behavior is an important theme of moral psychology in recent years. Following Schönegger and Wagner’s research in German-speaking countries, through a replication-extension of the original US-based research carried out by Schwitzgebel and Rust, we aim at examining their results in the Chinese context. The previous researchers have shown that ethical reflection generally has no positive effect on moral behavior. A cross validation of this result was conducted in Chinese mainland, and three issues concerning Confucian virtues were added. Through reaching out to 4482 professors and collecting 368 responses altogether, we attempted to explore whether professional ethical reflection can influence normative attitude and the moral attitude-behavior consistency. Unfortunately, the results failed to show a statistically significant difference between ethicists and other professors on most of the moral issues, with the exception of paying academic membership fees and vegetarianism, wherein ethicists do express more stringent normative attitudes, and their moral attitude and self-reported behavior are statistically consistent. Notably, Chinese professors mainly expressed morally neutral attitudes toward the issue of eating meat, and they tended to believe that ethical reflection contributes to more and better moral behaviors.