FUTURE ORIENTATION AND SOCIALIZATION*

The present paper deals with the question of what kind of relationship may exist between future orientation and socialization. First, the nature of future orientation and related person variables are discussed. It is shown that a functional theory of personality and social behavior is needed in order to specify the relations between these variables. On the basis of such a theory the next question on the development of future orientation may be dealt with more fruitfully. Besides cognitive maturation, social experiences determine which kind of future orientation develops and can be adapted in different social situations. Finally, the question is dealt with to what extent future orientation (not only of parents and teachers, but also of the person to be socialized) may influence the process and result of socialization. Some preliminary data indicate the usefulness of an interactionist theory for the study on the relation between socialization and future orientation.     

SOCIALIZATION TACTICS AND PERSON-ORGANIZATION FIT

We examined how firms' socialization tactics help establish person-organization fit between newcomers and organizations. We used a 3-wave longitudinal design that followed individuals over 2 years: we distributed the first survey before their job search began and the last survey 18 months after their college graduation. Results indicated that newcomers' subjective fit perceptions, as well as changes in their values, were associated with two types of socialization tactics: content (i.e., tactics that are sequential and fixed vs. variable and random) and social aspects (i.e., tactics that emphasize serial and investiture processes rather than disjunctive and divestiture processes). The context dimension of socialization tactics, where socialization is collective and formal (vs. individualized and informal) , was not related to P-O fit in this study.     

GENDER-ROLE SOCIALIZATION IN CONTEMPORARY RUSSIA

This article represents a collaboration between Russian and Western researchers concerned with the cross-cultural study of gender. A con-temporary Russian psychoanalytic perspective on gender role development in the context of their own culture is presented, and its relationship to the Soviet and Western research literature is explored. Historical changes are noted in the transitions from prerevolutionary peasant society to Soviet socialism and to the new reforms in Russia. A long standing ambivalence toward agentic values is described throughout these phases of Russian history, and its legacy is identified in current social problems. Difficulties inherent in using Western conceptualizations of gender roles in this different context are discussed, as are points of compatibility, and their application to an investigation of Russian gender roles is illustrated.     

WOMEN'S SOCIALIZATION AND THE PREVALENCE OF DEPRESSION

No abstract available for this article.     

THE AVAILABILITY AND HELPFULNESS OF SOCIALIZATION PRACTICES

This study reports on the socialization practices most available to new employees and the extent to which these practices are seen by newcomers as being helpful in becoming effective organizational members. The results showed that socialization practices are differentially available to newcomers, and perceptions of their helpfulness vary. The helpfulness of various socialization practices as reported by newcomers appears to affect their feelings of subsequent job satisfaction and commitment.     

COMPARATIVE POLITICAL PHILOSOPHY: CATEGORIZING POLITICAL PHILOSOPHIES USING TWELVE ARCHETYPES

Abstract: Comparative political philosophy can be stimulated by imposing a categorization scheme on possible varieties of political philosophies. This article develops a categorization scheme using four essential features of political philosophies, resulting in twelve archetypal political philosophies. The four essential features selected are a political philosophy's views concerning human nature, the proper function of morality, the best form of society, and the highest responsibility of citizenship. The twelve archetypal political philosophies range from the communal (Rousseau), the democratic (J. S. Mill), the representative (Aristotle), the aristocratic (Plato), and the autocratic (Calvin), along with seven more archetypes: the aloof anarchy, social anarchy, contractarian, progressive, natural law, sage ruler, and tyrannical political forms. A wide variety of Western political philosophers are assigned their places within this categorization scheme to illustrate its utility and comprehensiveness.     

EQUAL POLITICAL LIBERTIES

Formal guarantees of political equality are compatible with inequalities in the value of political liberties, as individuals may convert their socioeconomic advantages into political advantages. Perhaps the predominant strategy for limiting substantive political inequalities recommends limiting inequalities in the means of acquiring political power for private gain – most notably, economic means. I express a worry that measures instituted to restrict economic inequalities may do more to frustrate the cause of political equality than to further it. I argue that attempts to decrease individuals' means to capture political power will systematically increase their motives to capture political power.     

ASIAN AMERICAN WOMEN's RETROSPECTIVE REPORTS OF THEIR SEXUAL SOCIALIZATION

This study used qualitative research methods to investigate the sexual socialization experiences of young Asian American women, a group often overlooked in psychological research on sexuality. Focus group interviews were conducted with 30 ethnically diverse young Asian American women to explore their perceptions and interpretations of the direct and indirect sexual communication they received from parents during adolescence. Interviews were analyzed using open and focused coding techniques based on principles of grounded theory. Although most participants initially reported that sexuality was a closed or taboo topic of discussion in their family, they described several indirect, implicit, and nonverbal strategies their parents used to clearly convey their sexual attitudes and expectations, most of which were restrictive in nature. Women interpreted parents' silence and restrictiveness about sexuality as tied to their upbringing and cultural heritage and as a feature characterizing Asian parents more broadly.     

SOCIALIZATION IN TRADITIONAL SOCIETY: A CHALLENGE TO PSYCHOLOGY

This paper discusses problems of Third-World psychology and its potential relevance for development. Child socialization in the traditional society is discussed as an example of a problem area where psychology could have an impact in the Third World. Specifically, the concept of autonomy is analyzed within the context of socialization as an illustration of the difficulty faced in the unquestioned application of Western psychology in non-Western society. Some of the findings of the cross-cultural Value of Children Study are examined as a case in point. On the basis of the above discussions, a challenge to psychology is put forward both for its own sake as a science of human behavior and also for the sake of humanity.     

PATRIOTISM AND POLITICAL OBLIGATION

Arguments aimed at undermining certain accounts of the grounds of political obligations—no matter how successful they may be—fall far short of demonstrating that there are no such obligations. Doubts about the efficacy of these arguments in this latter regard seem even more justified when it is recognized that parallel lines of reasoning can be developed in the area of filial obligations (and probably obligations of friendship and others as well), which arguments provide rather less than conclusive reasons for denying that there are filial obligations (obligations of friendship, and so forth). Furthermore, we have good reason to believe that there are political obligations if patriotism is a virtue, and also that patriotism is indeed a virtue. We therefore have a basis on which to affirm the existence of political obligations—a basis whose soundness is independent of the acceptability of particular accounts of the grounds of political obligation. Hence, even if standard accounts of the grounds of political obligations are problematic in certain respects, we should not regard this consideration as capable by itself of establishing that there are no such obligations.     

POLITICAL LIBERALISM WITHOUT SCEPTICISM

Political liberalism famously requires that fundamental political matters should not be decided by reference to any controversial moral, religious or philosophical doctrines over which reasonable people disagree. This means we, as citizens, must abstain from relying on what we believe to be the whole truth when debating or voting on fundamental political matters. Many critics of political liberalism contend that this requirement to abstain from relying on our views about the good life commits political liberalism to a kind of scepticism: we should abstain from relying on our views about the good life because we should be uncertain about the truth of those views. But this kind of scepticism is itself a controversial epistemic position which many reasonable people reject, thus apparently making political liberalism internally incoherent. This is the sceptical critique of political liberalism. This paper shows the sceptical critique to be false. The paper argues that the epistemic restraint required of citizens in political liberalism does not assume or imply any version of scepticism about our ability to know the good life. Liberal neutrality is motivated not by scepticism about our own views, but rather by a desire to justify fundamental political principles to others. ¹ 1 I would like to thank Rebecca Stone, Steve De Wijze, and an anonymous referee for many helpful comments on earlier versions of this paper. The paper was completed while I was a visiting Faculty Fellow at The Murphy Institute's Center for Ethics & Public Affairs at Tulane University, and I gratefully acknowledge the Murphy Institute's support, as well as the generous support of Washington & Lee University, which housed the Center after hurricane Katrina.