在AI时代，如何养出更像“人”的孩子？支撑我不焦虑的育儿“三大件”——音乐、哲学与自然
Dr Xiaoyun Peng sets out the three things she has chosen to invest in as a parent, on the view that what makes children resilient is not learning more but having been deeply nourished. Music gives feeling a form to return to, and in London is inexpensive to pursue: concerts every week, and an industry with real posts, budgets and policy behind it rather than a decorative extra. Philosophy — her third degree — is not an advanced subject but a daily instrument, one that lets a couple hold a disagreement without feeling threatened and keeps anxiety from being mistaken for fate. Nature is what her body forced on her after years at a desk, and what the family's Walking Socrates outdoor philosophy programme was built around. Her warning about AI is not that it will do more, but that people will forget what human pace and scale feel like.
AI 时代学科裂变：记忆型文科衰退，思辨型文科崛起，也许我们正在迎来“哲学复兴”
Dr Xiaoyun Peng argues that the AI shock does not hit the humanities uniformly. What collapses is memory-based work — routine translation, document classification, literature sorting, contract review — because these are pattern recognition tasks at which machine learning excels. What rises is the reasoning-based humanities, philosophy above all, because every large-scale deployment of AI requires a set of ethical rules and nobody else is trained to write them. She works through autonomous driving as a modern version of the trolley problem, the authorship of generative output, and bias control in machine learning models, then turns to what AI cannot reach: subjective experience, in Thomas Nagel's sense. She notes that Google, Microsoft and OpenAI now employ ethicists with philosophy backgrounds, and that philosophy is entering schools through programmes such as P4C in Britain.
AI时代，哲学系的人为什么不怕找不到工作？
Chinese philosophy graduates have become minor celebrities: one sells grilled sausages with a philosophy question attached, another won a stand-up comedy championship. Dr Xiaoyun Peng argues these are not signs of underemployment but of a trained willingness to ask what work is for. She draws on David Graeber's Bullshit Jobs to explain why philosophy students are quick to doubt the value of respectable-looking work, and cites Georgetown CEW data showing philosophy majors' median pay rising from roughly $39,000 early career to $81,000 mid-career, with HESA figures putting UK philosophy graduates ahead of history and English five years out. Her husband, Dr Yan, left a philosophy doctorate for primary school teaching and became a pioneer of philosophy for children in China. The argument is that philosophy produces people who create work rather than depend on it.
哲学热来了｜倦怠社会，哲学让我们更有力量吗
Psychologists widely hold that an adult life can be traced back to childhood and family of origin, with attachment style predicting the quality of later intimate relationships. Dr Xiaoyun Peng argues the account is incomplete. Working through Albert Ellis's rational emotive behaviour therapy, she shows that therapists who claim value neutrality in fact smuggle in assumptions about what a good life is, while lacking the tools to examine them. The decisive variable, she argues, is not attachment style but the meaning system a person builds through reflection: two people with the same childhood and different belief systems behave differently in love and in work. Her examples run from Beauvoir and Sartre to Nietzsche and contemporary artists. The essay makes a case for philosophy not as therapy or consolation, but as the discipline that asks what a good life consists of, a question psychology is structurally unable to answer.