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Journal articles on the topic 'Social Philosophy'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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1

Pedersen, Jørgen. "Social philosophy." Philosophy & Social Criticism 38, no. 6 (May 8, 2012): 619–43. http://dx.doi.org/10.1177/0191453712442143.

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2

Joaquin, Jeremiah Joven B., and Hazel T. Biana. "From Social Construction to Social Critique: An Interview with Sally Haslanger." Hypatia 37, no. 1 (2022): 164–76. http://dx.doi.org/10.1017/hyp.2021.82.

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AbstractSally Haslanger (b. 1955) is Ford Professor of Philosophy and Women's and Gender Studies at the Massachusetts Institute of Technology and a leading contemporary feminist philosopher. She has worked on analytic metaphysics, epistemology, and ancient philosophy. Her areas of interest are social and political philosophy, feminist theory, and critical race theory. Her 2012 book, Resisting Reality: Social Construction and Social Critique, collects papers published over the course of twenty years that link work in contemporary metaphysics, epistemology, and philosophy of language with social and political issues concerning gender, race, and the family. It was awarded the 2014 Joseph B. Gittler Prize for “outstanding scholarly contribution in the field of the philosophy of one or more of the social sciences.” In this interview, done in the wake of the COVID-19 pandemic and the #BlackLivesMatter movement, we discuss her ideas on social practices, social structure, and structural explanation. We also delve into her debunking project of elucidating the notion of ideology in a way that links it with contemporary work in epistemology, philosophy of language, and philosophy of mind, and to do justice to the materiality of social practices and social structures.
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3

Khasanov, Otabek A. "PHILOSOPHY OF PUBLIC ADMINISTRATION." Frontline Social Sciences and History Journal 02, no. 12 (December 1, 2022): 13–20. http://dx.doi.org/10.37547/social-fsshj-02-12-02.

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This article discusses philosophy of public administration. It must be recognized that the goals of the development strategy of New Uzbekistan serve the development of all spheres of state and community life. But what is the reason why the construction of a society and a people-friendly state with priority of human value is defined as the first priority of the development strategy? Because the effectiveness of our activities in the remaining six directions will directly depend on pro-people policy and pro-people management. In other words, the populist Strategy cannot be implemented without populist leaders. This requires raising the public service to a new level.
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4

Allan, George. "Process Social Philosophy." Process Studies 15, no. 4 (1986): 241–43. http://dx.doi.org/10.5840/process19861541.

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5

DJIDJIAN, Robert, and Hasmik HOVHANNISYAN. "Axiomatic Social Philosophy." WISDOM 27, no. 3 (September 30, 2023): 97–109. http://dx.doi.org/10.24234/wisdom.v27i3.1078.

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This article is the third in our series aimed at presenting the main branches of philosophy as axiomatic theories. The research process on social philosophy led us to present our results in two separate parts: the axiomatic system of the general concept of social philosophy and the axiomatic system of the social philosophy of modernity (capitalism, socialism, and their convergence). Each of these two parts comprises its axioms, definitions, theorems, and proofs of theorems. The axiomatic form of building the theory appeared helpful for identifying the main innate social features of modern man. This study suggests also the formula for the optimal organization of modern society.
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6

RATNER, CARL. "Harre's Social Philosophy and Political Philosophy: A Social Scientific Critique." Journal for the Theory of Social Behaviour 39, no. 4 (December 2009): 448–65. http://dx.doi.org/10.1111/j.1468-5914.2009.00415.x.

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7

Downes, Stephen M. "From Philosophy of Biology to Social Philosophy." Biology & Philosophy 21, no. 2 (March 2006): 299–307. http://dx.doi.org/10.1007/s10539-005-2779-9.

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8

Kovalenko, Natalia. "Tolstoy as a Social and Religious Reformer." Социодинамика, no. 3 (March 2023): 54–62. http://dx.doi.org/10.25136/2409-7144.2023.3.39824.

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This paper examines the works of the great Russian writer, philosopher and socio-religious reformer Leo Tolstoy created in the late XIX – early XX centuries. Tolstoy's social philosophy assumed and was based on the religious type of culture as its foundation. The Christian type of personality in its Orthodox sound was fundamental for Tolstoy. Although at the same time, he analyzed and criticized the contemporary Orthodox Church from unorthodox positions for its close connection with the power structures of the Russian Empire. As the historian of Russian philosophy V.V. Zenkovsky wrote at the time, Tolstoy's worldview was inseparable from the Orthodox faith. Tolstoy's teaching, in particular his philosophy of nonviolence, became quite widespread and contributed to the emergence of the socio-religious movement of Tolstoyites in Russia. Tolstoy's ideas were adequately perceived abroad, in particular, this is the ideology of Mahatma Gandhi's non-participation in India of the XX century. Tolstoy's philosophy of nonviolence corresponded both to Tolstoy's rejection of the hierarchical structure of intra-church life and to the traditions of Eastern philosophy with its reliance on the principle of non-doing and nonviolence.
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9

Geiger, George R. "Philosophy and Social Change." Antioch Review 50, no. 1/2 (1992): 15. http://dx.doi.org/10.2307/4612489.

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10

Levin, David Michael, and David Braybrooke. "Philosophy of Social Science." Philosophical Review 98, no. 4 (October 1989): 566. http://dx.doi.org/10.2307/2185123.

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11

Markova, Tatiana Vladislavovna, and Denis Andreevich Shcherbatykh. "Philosophy of social networking." Interactive science, no. 4 (26) (April 24, 2018): 81–84. http://dx.doi.org/10.21661/r-470385.

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12

Johnson, Greg. "Social Philosophy After Adorno." Utopian Studies 20, no. 1 (January 1, 2009): 199–206. http://dx.doi.org/10.2307/20719942.

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13

Johnson, Greg. "Social Philosophy After Adorno." Utopian Studies 20, no. 1 (January 1, 2009): 199–206. http://dx.doi.org/10.5325/utopianstudies.20.1.0199.

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14

Vergeer, Charles. "Philosophy of social science." Journal of Social Intervention: Theory and Practice 24, no. 4 (December 16, 2015): 71. http://dx.doi.org/10.18352/jsi.469.

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15

Balogun, Oladele Abiodun. "Philosophy: What Social Relevance?" Philosophia Africana 11, no. 2 (2008): 103–16. http://dx.doi.org/10.5840/philafricana20081122.

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16

Sinisi, Vito F. "Philosophy and Social Issues." International Studies in Philosophy 17, no. 1 (1985): 103–4. http://dx.doi.org/10.5840/intstudphil198517170.

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17

Pavlov, Alexander. "Social Philosophy and Interdisciplinarity." Russian Journal of Philosophical Sciences, no. 6 (October 10, 2018): 131–35. http://dx.doi.org/10.30727/0235-1188-2018-6-131-135.

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The present article considers the problematical nature of social philosophy’s interdisciplinary character. The author considers that we can discover its specification as an independent area of the humanities, with exarticulation of adjacent to social philosophy disciplines like political philosophy, historic sociology and social theory. If it will be done, we will be able as the scientists to prove that social philosophy, which if often considering as the synonymous of social theory, has right to exist. The author comes to conclusion that the most part of social theory supporters try to ignore valuative dimension in “theories” of thinkers they research (Georg Simmel, Hanna Arendt, Juergen Habermas, Zygmunt Bauman). In fact it is а duty of social philosophy which nature is valuative. In author’s point of view, such a trend in theoretical sociology as “cultural sociology,” which use not only explanatory and descriptive methods but also interpretations, reflects the differences between social theory and social philosophy because it emphasizes the cultural dimension of social processes. For example, cultural sociology deals with issues that are more relevant to philosophy than to sociology, in particular, it concerns the problem of evil.
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18

Rasmussen, David M. "Social Philosophy in Transition." Social Philosophy Today 9 (1993): 3–18. http://dx.doi.org/10.5840/socphiltoday1993941.

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19

Cadello, James P. "Challenges to Social Philosophy." Social Philosophy Today 12 (1996): 327–39. http://dx.doi.org/10.5840/socphiltoday19961215.

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20

Partridge, P. H. "LAMENT FOR SOCIAL PHILOSOPHY." Australian Journal of Politics & History 6, no. 1 (April 7, 2008): 109–13. http://dx.doi.org/10.1111/j.1467-8497.1960.tb00786.x.

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21

Schedler, George. "Philosophy and Social Issues." New Scholasticism 59, no. 3 (1985): 358–61. http://dx.doi.org/10.5840/newscholas198559316.

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22

Wildes, Kevin Wm. "BIOETHICS AS SOCIAL PHILOSOPHY." Social Philosophy and Policy 19, no. 2 (July 2002): 113–25. http://dx.doi.org/10.1017/s0265052502192053.

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When many people think of bioethics, they think of gripping issues in clinical medicine such as end-of-life decision-making, controversies in biomedical research such as that over work with stem cells, or issues in allocating scarce health-care resources such as organs or money. The term “bioethics” may evoke images of moral controversies being discussed on news programs and talk shows. But this “controversy of the day” focus often treats ethical issues in medicine superficially, for it addresses them as if they could be examined and discussed in isolation from the context in which they are situated. Such a focus on the latest controversies fails to take into account that medicine is a social institution and that the controversies in bioethics often reflect deeper social and moral issues that transcend the boundaries of medicine and ethics. If one moves beyond the issue-of-the-day approach to bioethics, one can see that the field must address these deeper issues.
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23

Baruchello, Giorgio, and Elísabet Hjörleifsdóttir. "Social Philosophy and Oncology." Social Theory & Health 12, no. 3 (June 25, 2014): 313–38. http://dx.doi.org/10.1057/sth.2014.7.

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24

Jenni, Kathie. "Dilemmas in Social Philosophy." Social Theory and Practice 20, no. 1 (1994): 59–83. http://dx.doi.org/10.5840/soctheorpract19942011.

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25

Rudisill, John. "Social and Political Philosophy." Teaching Philosophy 27, no. 2 (2004): 187–91. http://dx.doi.org/10.5840/teachphil200427228.

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26

Sassower, Raphael. "Philosophy of Social Science." Journal of Economic Issues 24, no. 4 (December 1990): 1172–75. http://dx.doi.org/10.1080/00213624.1990.11505114.

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27

Darenskiy, Vitaliy. "D.A. Khomyakov’s Social Philosophy." Almanac “Essays on Conservatism” 2 (August 15, 2023): 195–208. http://dx.doi.org/10.24030/24092517-2023-0-2-195-208.

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In the article the author examines the social philosophy of D.A. Khomyakov, which is a theoretical explication of the “Orthodoxy. Autocracy. Nationality” formula. The author shows that in this formula Orthodoxy is interpreted not only as a system of dogmas, canons and traditions, but as an integral worldview of the people, formed by this system for many centuries. Accordingly, nationality and autocracy are not something external to Orthodoxy, but constitutes the forms of its concrete historical embodiment in the life of the people. Such understanding of “Uvarov’s formula” gives it a universal meaning, not tied to a specifi c era, but indicating the “ideal” principles of the life of Orthodox people, which cannot always be realized, but are a kind of “canon” of the historical existence of Russia. Proceeding form this, D.A. Khomyakov gives an Orthodox interpretation of a number of “issues” of modernity: about the social system, culture, science, feminism, etc.
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28

Butaev, M. V. "Fatherhood as a Problem of Social Philosophy." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 12, no. 2 (2012): 7–10. http://dx.doi.org/10.18500/1819-7671-2012-12-2-7-10.

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The paper studies fatherhood as a problem of social philosophy, viewed through the realization of the social and historic circumstances and peculiarities of fathers and children’s relations building. Philosophic analyses of the category brings to the surface the sources of fatherhood based in the human social existence. The analyses reveals a specific way of fatherhood institution transformation in Russia and gives reasons for it’s crisis in the context of the social risky power environment.
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29

Erokhin, Alexey K. "PHILOSOPHY OF LAW AS A PRACTICAL EXPRESSION OF SOCIAL IDEALS." Sovremennye issledovaniya sotsialnykh problem 14, no. 3 (October 31, 2022): 110–21. http://dx.doi.org/10.12731/2077-1770-2022-14-3-110-121.

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Background. Philosophy of law is a branch of philosophy that studies the nature of law, especially in its relation to human values, relationships, and practice. The points of views to the nature of law often depend on the philosophical position taken by a particular philosopher or group of philosophers. As a result, legal philosophy becomes the object of heated discussions, the main feature of which is reduced to the question of what is due and being, i.e. can and should positivist law replace the traditional values developed by mankind as regulators of behavior and relationships. Purpose. The purpose of the article is to determine the relationship between the philosophy of law as a “special” or “private” discipline and “general” philosophy. The subject of the study is the philosophical ideas of a rational approach to law as a practice. Methods. The research method is the analysis of scientific literature and philosophical reflection. Conclusions. In the philosophy of law the decisive factor is not so much its attitude to general philosophy, but the relationship between the philosophy of law and the law itself. Results. The effectiveness of the work done lies in the fact that the findings allow us to consider the philosophy of law as a practical philosophy. The results obtained can be used in further practical and theoretical studies of philosophy and theory of law.
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30

Johannessen, Jon‐Arild, and Johan Olaisen. "Systemic philosophy and the philosophy of social science." Kybernetes 34, no. 9/10 (October 2005): 1570–86. http://dx.doi.org/10.1108/03684920510614821.

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31

Marcelo, Gonçalo. "Making Sense of the Social: Hermeneutics and Social Philosophy." Études Ricoeuriennes / Ricoeur Studies 3, no. 1 (June 25, 2012): 67–85. http://dx.doi.org/10.5195/errs.2012.131.

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This paper aims to rationnally reconstruct a project of social philosophy in Paul Ricoeur. It argues that there is an intrinsic connection between hermeneutics and social philosophy, and that Ricoeurian hermeneutics is well suited to provide the interpretative background in which the emancipatory interest of social philosophy can successfuly unfold.
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32

Singer, Marcus G. "Moral Issues and Social Problems: The Moral Relevance of Moral Philosophy." Philosophy 60, no. 231 (January 1985): 5–26. http://dx.doi.org/10.1017/s0031819100068169.

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At the beginning of one of his inimitable discourses William James once said, ‘I am only a philosopher, and there is only one thing that a philosopher can be relied on to do, and that is, to contradict other philosophers’.1 In his succeeding discourse James himself departed from this theme. And so shall I. I shall not be contradicting other philosophers—at least not very often. What I aim to do is to take a fresh look at one of the main traditions in American philosophy for insight and illumination on a way of dealing with some of the most serious issues of our time. But before I turn to that, my main theme, I want to pursue for a bit some variations on another, the cultural relevance of philosophy, for, as I view the matter, they are related.
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Kurbanova, L. A. "IMPLICATIONS OF ELITE EDUCATION THEORY ON SOCIAL PROCESSES." American Journal Of Social Sciences And Humanity Research 03, no. 02 (February 1, 2023): 40–44. http://dx.doi.org/10.37547/ajsshr/volume03issue02-07.

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At the core of the “elite education philosophy” is the idea of “selectivity” formed in the course of historical development. The criterion of “philosophy of selectivity” was defined by Plato in the IV century BC and reads as follows: “Philosophy is not inherent in the crowd” (State, 494 a). In the XX century, N.A. Berdyaev, while developing this tradition, in his book “The Kingdom of Spirituality and the Kingdom of the Stubborn’, touched upon the problem of the philosophy of choice and wrote: There are two kinds of philosophy - the philosophy of values and the philosophy of profit. Value means quality, and in practice the philosophy of quantity prevails. This article discusses this.
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Asamiddinovich, Beknazarov Akhmat. "Psychological-pedagogical Classification of the Philosophy of Social Service." Journal of Advanced Research in Dynamical and Control Systems 12, SP7 (July 25, 2020): 2759–62. http://dx.doi.org/10.5373/jardcs/v12sp7/20202415.

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35

Gnatenko, Petro, and Sergiy Shevtsov. "Social philosophy and social psychology: dialectic of interaction." Grani 23, no. 5 (August 10, 2020): 87–95. http://dx.doi.org/10.15421/172056.

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Actuality of the article’s topic based on post-non-classical processes of the becoming of contemporary scientific knowledge – stochastics, singularity, innovative, interdisciplinarity etc. The article’s aim is clarification of conceptual, historical-philosophical, methodological points of crossing of social philosophy and social psychology as two spheres of social-humanitarian knowledge. Conclusions. Showed, these two spheres are complexity researching systems, combined different – philosophical and psychological, axiological and ontological, gnoseological and world-outlook questions from the conceptual point of view. Understood, social psychology is directed on researching of two different classes – individual and overindividual phenomenon and social philosophy is directed on universal foundations of civilization existence and development of a society as a whole system through the human being and values of humanitarian priorities. In this contest, founded, social philosophy can make functions of metatheory in boundaries of a determined variant of social psychology, because of social philosophy can carry on reflective function regarding world-outlook foundations of social-psychological knowledge. Researched, from the historical-philosophical point of view on the non-classical period (from the second half of the 19th) we can observe difference of social-philosophical and social-psychological knowledge and on the post-non-classical period (from the second half of the 20th) we can see manifestations of conditions for the interdisciplinary dialogue. Understood, from the methodological point of view social philosophy and social psychology have the same ontological optics: contemporary world is open, plural, incomplete (famous K. Gödel’s principle), relative. That’s why from classical methods, based on fundamentalism and normativeness, these spheres are directed on researching of singular phenomenon, open systems, which have elements of uncertainty.
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36

Rendtorff, Jacob Dahl. "Paul Ricœur and Danish Philosophy." Danish Yearbook of Philosophy 53, no. 1 (November 26, 2020): 84–107. http://dx.doi.org/10.1163/24689300-05301002.

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This article presents the influence on Danish philosophy of the French phenomenologist and hermeneutic philosopher Paul Ricœur. Paul Ricœur’s poetic hermeneutics was an inspiration for Danish phenomenology and existentialist thought. Moreover, Ricœur had an influence on the development of poetic and narrative research in theology and the human and social sciences in Denmark. In addition, Ricœur provided a hermeneutic framework for research in the different disciplines of bioethics and biolaw, philosophy of law, philosophy of education and nursing philosophy. In particular, Peter Kemp has been important for presenting and promoting Ricœur’s narrative philosophy. The article gives an overview of the influence of the different aspects of Ricœur’s philosophy in Denmark, related to different schools of thought and to individual philosophers and researchers in theology and the human and social sciences in Denmark.
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37

Strapazzon, Carlos Luiz, and Robison Tramontina. "Constitutional social rights without a social security philosophy." Revista Brasileira de Direitos Fundamentais & Justiça 10, no. 35 (December 30, 2016): 227–51. http://dx.doi.org/10.30899/dfj.v10i35.101.

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Brazilian constitutional law has a broad and multidimensional conception of fundamental rights. The so-called Welfare Rights are part of them. They are not only formally grounded on Title II, the Bill of Fundamental Rights, but are also protected by particular Constitutional Actions established as means for judicial implementation thereof. Welfare Rights as healthcare, social insurance and social care services for the most vulnerable, enjoy, therefore, a preferential position within the Brazilian system of constitutional rights. This article maintains that in spite of adopting a strong constitutional framework for healthcare, social insurance and socialcare services, the lack of a consistent and coherent political philosophy for welfare state seriously undermine the progressive implementation of these constitutional rights. In the first part the manuscript seeks to clarify the causes of this circumstance of recognition of health, socialcare and social insurance as fundamental rights without equivalent recognition of social security as a proper human right. Afterwards, the article is particularly concerned with the features of the judicialization of social rights. As a matter of conclusion, the article points out this situationas a paradox by addressing the lack of a proper philosophy of social security in a context of strong constitutional protection for health, social insurance and social care services.
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Park, Kwangsoo. "Irwon Philosophy and Social Engagement." Alternative Spirituality and Religion Review 9, no. 1 (2018): 83–90. http://dx.doi.org/10.5840/asrr201871246.

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Won Buddhism, founded by Master Sot’aesan in 1916, is regarded as one of the four major religions in Korea. The active participation of its followers in social and educational movements has led to the spread of this religion both in Korea and in other countries. One of the most significant aspects of new religions in Korea is that they champion the universal value of “publicness,” seeking to overcome the historical suffering associated with colonialism and imperialism by constructing a peaceful and egalitarian modern society. The founding motive behind Won Buddhism was Master Sot’aesan’s search for a way in which to realize world peace in a truly civilized world, where material civilization and spiritual civilization are harmonized. To this end, a new interpretation of the Mahayana Buddhist teachings was fused with Irwon philosophy in a bid to heal social ills through “mutual life-giving” (the Korean term for ensuring the wellbeing of all society).
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Shevchenko, V. N. "The Social Philosophy of Marxism." Soviet Studies in Philosophy 29, no. 2 (October 1990): 48–91. http://dx.doi.org/10.2753/rsp1061-1967290248.

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Bryant, C. G. A., and J. O. Wisdom. "Philosophy of the Social Sciences." British Journal of Sociology 41, no. 2 (June 1990): 295. http://dx.doi.org/10.2307/590879.

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41

Baert, Patrick, and Brian Fay. "Contemporary Philosophy of Social Science." British Journal of Sociology 49, no. 1 (March 1998): 151. http://dx.doi.org/10.2307/591271.

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42

Holmes, Brian, and D. C. Phillips. "Philosophy, Science and Social Inquiry." European Journal of Education 23, no. 4 (1988): 356. http://dx.doi.org/10.2307/1503120.

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43

Ryskeldieva, Lora, and Yulia Korotchenko. "Textual approach in social philosophy." Epistemology & Philosophy of Science 51, no. 1 (2017): 153–70. http://dx.doi.org/10.5840/eps201751116.

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44

Kumar Bithore, Ashish. "ADVENTUROUS SAINT KABIR'S SOCIAL PHILOSOPHY." International Journal of Research -GRANTHAALAYAH 10, no. 3 (April 6, 2022): 112–19. http://dx.doi.org/10.29121/granthaalayah.v10.i3.2022.4531.

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There is a difference of opinion among many scholars regarding the birth of Kabir, that Kabir was given birth by a widow. At the same time, according to the belief of Kabir Panthis, at the time when nature had covered the sky with cloud. The birds were singing the welcome anthem with their tweets, at such a time a divine child appeared in the lotus flower blooming in the Lahtara pond.At the same time, some people say that Kabir was a Muslim by birth and at a young age he came to know about the alms of Hindu religion under the influence of Swami Ramanand. कबीर के जन्म् के विषय में अनेक विद्वानों का मतभेद है, कि कबीर को किसी विधवा ने जन्म दिया था। वहीं कबीर पंथियों की धारणा के अनुसार अतिरमणीय समय में जब प्रकृति ने नभमंडल को मेघमाला से अच्छादित कर रखा था। पक्षी अपने कलरव से स्वागत गान गा रहे थे ऐसे समय पर लहतारा तालाब में खिले हुए कमल-पुष्प में एक दिव्य बालक प्रकट हुआ हुआ। वहीं कुछ लोगों का कहना है कि कबीर जन्म् से मुसलमान थे और युवा अवस्था में स्वामी रामानन्द के प्रभाव से उन्हें हिन्दू धर्म की भिक्षा मालूम हुई।
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45

Schmidt, Hajo. "Philosophy of the Social Sciences." Philosophy and History 19, no. 1 (1986): 4–5. http://dx.doi.org/10.5840/philhist198619128.

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46

Barrow, Robin. "Social Science, Philosophy and Education." Philosophical Inquiry in Education 26, no. 2 (September 14, 2020): 146–55. http://dx.doi.org/10.7202/1071437ar.

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This essay argues for the urgent need for philosophy as the necessary first step in any educational undertaking. Philosophy is involved with making fine distinctions which are necessary to clarify concepts and terms. The paper focuses primarily on the problems with an overreliance on scientific research in the social sciences, with special emphasis on the dangers posed in educational research. Three specific problems are identified. First, the emphasis on scientific research downgrades non-scientific research, which may be more appropriate as modes of inquiry in many aspects of education. Second, the emphasis on scientific research distorts research in areas such as the arts and humanities because individual success as a scholar is largely measured by criteria that make sense in the natural sciences but not necessarily in the arts. Third, and most significantly, the paper questions whether social action and interaction can be investigated in a truly scientific manner.
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47

김기현. "Confucian philosophy on social welfare." Korean Journal of Social Welfare Studies 44, no. 1 (March 2013): 217–37. http://dx.doi.org/10.16999/kasws.2013.44.1.217.

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48

Joshi, Neela J. "Jnandeva’s Philosophy of Social Obligation." Social Philosophy Today 9 (1993): 315–18. http://dx.doi.org/10.5840/socphiltoday199393.

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Azarenko, S. A. "Тopological Philosophy and Social Communication." Philosophy. Psychology. Pedagogy 16, no. 4 (2016): 412–17. http://dx.doi.org/10.18500/1819-7671-2016-16-4-412-417.

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Reese, Hayne W. "Watson's social philosophy and activism." Behavioral Development Bulletin 10, no. 1 (2001): 17–22. http://dx.doi.org/10.1037/h0100477.

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