Causes of cultural disparity: Switches,tuners, and the cognitive science of religion

Cultural disparity – the variation across cultural traits such as knowledge, skill, and belief – is a complex phenomenon, studied by a number of researchers with an expanding empirical toolkit. While there is a growing consensus as to the processes that generate cultural variation and change, general explanatory frameworks require additional tools for identifying, organizing, and relating the complex causes that underpin the production of cultural disparity. Here I develop a case study in the cognitive science of religion and demonstrate how concepts and distinctions drawn from work on contrastive explanation and manipulationist accounts of causation provide such tools for distinguishing explanatory levels, organizing causal narratives, and accounting for cross-cultural patterns.     

Help-seeking and paranormal beliefs in adherents of mainstream religion,alternative religion,and no religion

This study explored the relationship between help-seeking and adherence to mainstream religion (Christianity, Judaism and Islam), alternative religion (for example, New Age spiritual belief and Paganism) and no religion (including agnosticism and atheism). Four-hundred and fourteen participants completed an online survey which included questions on demographics, help-seeking beliefs and paranormal beliefs (a modified form of the Paranormal Beliefs Scale was used). Previous research had explored adherence to various religions and compared aspects of help-seeking and paranormal beliefs separately. Comparisons were made between basic theoretical differences in belief (e.g., monotheism vs. polytheism vs. rationalism) and help-seeking beliefs. Implications of this research for therapeutic practice are discussed.     

A comparison of self-complexity in the United States and South Korea

Self-complexity, a measure of self-concept structure consisting of number of self-aspects and relatedness of self-aspects, was compared in the United States and South Korea. University students in each country completed measures of self-complexity and self-construal. In two studies, participants from South Korea had more self-aspects and overall self-complexity (as measured by H) than participants from the United States. Self-construal was not responsible for these differences. In addition, a comparison of previous self-complexity research carried out in different countries supports the conclusion that people from East Asian countries have more self-aspects than people from the United States. The results are discussed in terms of broader cultural differences in psychological phenomena.     

Big Gods,historical explanation,and the value of integrating the history of religion into the broader academy

This article discusses critiques raised by historians of religion concerning Ara Norenzayan's Big Gods: How Religion Transformed Cooperation and Conflict (Princeton: Princeton University Press, 2013), offering some defense of Norenzayan's position, but also discussing in detail the more substantive challenges. It concludes with some reflections on the current position of the history of religion within the Academy, and an argument for why large-scale explanatory projects and interdisciplinary collaboration should be part of the future of our field.     

外观新颖性对消费者购买意愿的影响：自我建构与产品类型的调节效应

外观创新在市场竞争中的地位越来越突出,然而因此而导致的成败案例都很普遍。如何进行外观创新更受消费者欢迎,其内在机制是什么,我们却知之甚少。基于独特性需求理论、风险感知理论及自我建构理论,本文探讨了自我建构与外观新颖性对消费者购买意愿的交互作用、影响机制以及边界条件。通过3个实验,发现对于独立型自我建构的消费者而言,高外观新颖性能引发独特性需求从而提高购买意愿,而对于相依型自我建构而言,低外观新颖性则通过降低社会风险感知从而提高购买意愿;同时,本文也确定了产品类型对该机制的调节作用,具体来讲,对于实用品,所有消费者都对低外观新颖性产品具有更强的购买意愿,而对于享乐品,所有消费者都对高外观新颖性产品具有更强的购买意愿。     

消费者自我构念、独特性需求与品牌标识形状偏好

市场上品牌标识形状各具形态,它们已成为吸引消费者眼球的重要品牌要素,如何设计出科学实效的品牌标识形状已成为营销策略中基础而又关键的内容。什么形状的品牌标识更能获得目标群体的偏爱?本文从自我构念的水平视角出发,推论认为不同自我构念的个体在"独特性需求"上具有显著差异,由此形成对多角和圆润的品牌标识形状的偏好差异,独特性需求在自我构念与品牌标识形状偏好之间起中介作用。文章通过4个实验,一致证实独立型自我构念的消费者独特性需求更高,偏爱多角的品牌标识;相依型自我构念的消费者,独特性需求更低,偏爱圆润的品牌标识。但上述效应只存在于公开产品购买情境,当消费者购买和使用私人产品时,无论个体的自我构念是独立型还是相依型,他们对品牌标识多角与圆润的偏好没有显著差异。本文推进了自我构念、独特性需求、品牌标识形状等领域的理论研究,为企业在设计、调整品牌标识形状及制定配套营销策略方面提供了丰富的战略启示。     

自我、文化与记忆：自传体记忆的跨文化研究

自传体记忆不仅是对过去自我经验的加工和提取,还反映了特定的社会和文化背景。近年来,自传体记忆跨文化研究表明,东西方被试在最早记忆年龄、记忆容量和具体性、内部语言的使用、记忆取向等方面存在差异。文章从自我概念、亲子回忆和叙事方式、社会变迁和文化多元化等角度,探讨了文化自我观对于自传体记忆的核心意义。Nelson和Fivush的社会文化发展观则从发展的角度动态考察了内外因素对自传体记忆产生文化和个体差异的机制。文章还回顾了自传体记忆跨文化研究的主要方法。最后,文章探讨了自传体记忆跨文化及相关领域的研究前景和存在的问题     

Relational self-construal moderates the effect of social support on life satisfaction

While social support is associated with a host of important physical and psychological benefits, these effects are not always straightforward. Still, the moderating factors that might underlie individual differences in reactions to social support are not well-understood. In the current studies, we examined individual differences in relational self-construal in the typically positive relationship between social support and life satisfaction. In Study 1 (N = 79) relational self-construal moderated the relationship between social support and life satisfaction such that social support was especially beneficial for those with high relational self-construal. We replicated this effect in Study 2 (N = 284), and also found that social support was especially important for individuals with high relational self-construal in the context of high feelings of stress. These studies suggest that social support has differently gauged effects on life satisfaction depending on an individual’s relational self-construal.     

Culture,religion, ethnicity and the meaning of work: Jews and Muslims in the Israeli context

The work values of Arabs in general, and of Muslims in particular, have not yet been studied in Israel. This study examines the meaning of work (MOW) of 1201 Jews and 219 Muslims, who work in the Israeli labour market. The findings reveal significant differences in the MOW dimensions and demonstrate different perceptions and internalisation of work values between the two ethno-religious groups. While the Jews have a higher economic and intrinsic orientation and a higher need for interpersonal relations than the Muslims, the Muslims have higher work centrality. The findings attributed to cultural differences, ethnic conflict, occupational discrimination and high degree of segregation.     

The effects of culture and self-construal on responses to threatening health information

Objective: The current studies examined if cultural and self-construal differences in self-enhancement extended to defensive responses to health threats.

Design: Responses to fictitious medical diagnoses were compared between Asian-Americans and European-North Americans in Experiment 1 and between Canadians primed with an interdependent versus an independent self-construal in Experiment 3. In Experiment 2, the responses of Chinese and Canadians who were either heavy or light soft drink consumers were assessed after reading an article linking soft drink consumption to insulin resistance.

Main outcome measure: The primary-dependent measure reflected participants’ defensiveness about threatening versus nonthreatening health information.

Results: In Experiment 1, all participants responded more defensively to an unfavourable than a favourable diagnosis; however, Asian-Americans responded less defensively than did European-North Americans. In Experiment 2, all high soft drink consumers were less convinced by the threatening information than were low soft drink consumers; however, among high consumers, Chinese changed their self-reported consumption levels less than did European-Canadians. In Experiment 3, interdependence-primed participants responded less defensively to an unfavourable diagnosis than did independence-primed participants.

Conclusion: Defensive reactions to threatening health information were found consistently; however, self-enhancement was more pronounced in individuals with Western cultural backgrounds or independent self-construals.     

Evidence for the role of the General Factor of Personality (GFP) in enculturation: The GFP and self-construal in Japanese and American samples

Data from Midlife in the United States (MIDUS) studies, one with American participants and one with Japanese participants, were used to test the hypothesis that the General Factor of Personality (GFP) is positively associated with enculturation. To this end, the relationships between the GFP and independent self-construal and interdependent self-construal were examined. Consistent with the hypothesis, the results showed that an independent self-construal was more closely associated with the GFP in the American sample.     

Rural-urban differences in generation of Chinese and Western exemplary persons: The case of China

Chinese adolescents in urban cities (Beijing, Chengdu) and rural towns (Wei Shan Zhuang, Zheng Xing) generated Chinese and Western exemplary persons and rated the values these exemplary persons represent. The results showed that the tendency to differentiate Chinese culture from Western culture was greater among urban ( vs rural) Chinese. Specifically, only urban Chinese consistently attributed Chinese moral values (more than other types of values) to self-generated Chinese exemplary persons and Western moral values (more than other types of values) to self-generated Western exemplary persons. Because urban Chinese have more frequent exposure to foreign cultures, our results suggest that frequent exposure to foreign cultures can lead to enhanced perceptions of cultural differences.     

Self-construal,affective valence of the encounter,and quality of social interactions: Within and cross-culture examination

In two samples, one from Greece and another from Germany, we examined relationships between self-construal, emotional experience, and the quality of social interactions. In Greece, a more collectivistic culture, the negative affect people experienced in social interactions was more weakly related to the quality of social interactions for those higher in interdependent self-construal than it was for those lower in interdependent self-construal. In Germany, a more independent culture, a contrasting pattern was observed such that the positive affect people experienced in social interaction was more strongly related to the quality of social interactions for those higher in independent self-construal than it was for those lower in independent self-construal. These findings suggest that positive and negative affect in social encounters can have different effects for persons with independent and interdependent cultural orientations within different cultural settings.     

Exploring the meso-levels of religious mappings: European religion in regional, urban, and local contexts

This is an introductory essay to a special issue on Local and Regional Perspectives on Religion in Western Europe. The introduction seeks to contextualize this special issue in the study of religion in Europe. Based on the articles of the special issue, the article introduces two meso-levels of investigation: regional and local studies, bridging the gap between the national level (the hitherto preferred level of aggregation) and the study of single groups.     

Postmodern ontology,anthropology, and religion

This article analyses some changes produced in the contemporary ‘postmodern’ self and its consequences for the anthropological study of religion. In this regard, these changes influence deeply the way we westerners represent our ontological structure, and approach other religious systems and ontologies, due to the current processes of globalisation and transnationalisation, the notion of Self often fluctuates between an old stable, autonomous, maximiser (condensed) self and a dispersed, multivocal one. It is argued here that traditional anthropological analyses of religion lack this critical and reflexive awareness. For that reason, cultural phenomena such as shamanism, sorcery, and many forms of religious and cosmological syncretisms, are frequently approached from a distant, naturalistic viewpoint In this paper a more existential view of religion is proposed; it approaches the observer to the observed, opening up his/her assumptions about the ‘order of things’. A collection of notions, such as critical hermeneutics, critical intersubjectivity, dialectics, and ontological language is discussed, to build a fresh inquiry into the realms of numinous life.     

Scientific empathy,American buddhism,and the ethnography of religion

This paper examines some of the current ideas and methods that have problematised the study of religion within a globalised community. Religion and culture cannot be considered bounded entities, to be described as unchangeable. However, their constant process of change is not something new. It becomes new due to writing patterns and contemporary ideas on the relevance of religion or the creativity of culture. By analysing some discussions on possession cults, the paper suggests that ritual and performance constitute the moments when culture and religion are mediated. It is through ritual that religious practices are adapted, and it is in a ritual performance where culture is contested and challenged. Religion becomes ‘confused culture’, that once again is re‐organised and made orderly by reflection on ritual practices. Finally, the paper suggests that the agenda for an anthropology of religion for this new century is two‐fold. Firstly, to try to become more conversant with ever changing localised practices of ritual, and secondly, to try to converse about those practices with other practitioners and scholars from different fields and in different fields.