Investigation concerning the possibility of rational ethics

Ethical behavior such as self‐sacrifice and striving for juistice—the natural striving for a general prosperity for humans—is not mainly learned but is carried by a natural altruism from one generation to the next. It is based on group (rather than individual) altruism which has concentrated on protection of the aged (as preservers of knowledge) and the young (as preservers of future generations).

It is proposed that the strongest possible nature form of community is the “amorisation community"—in effect, one in which love produces more love. A case is presented for the creation of a world scientific and cultural transformation based on the ethics of the “amorisation community.”     

Meanings of Gender and Suicidal Behavior during Adolescence

In the United States, gender differences in suicidal behavior rates emerge during adolescence, when females are more likely to engage in suicidal behavior, but are less likely to die as a result of a suicidal act than males. These gender patterns of suicidal behavior are common but not universal, suggesting cultural influences. This article reviews the highlights of the research on cultural meanings of gender and suicidal behavior. Studies suggest that U.S. adolescents perceive nonfatal suicidal behavior as more “feminine” and less potent than killing oneself. Persons who are suicidal in response to a relationship problem are considered more “feminine” than persons who become suicidal in response to an achievement failure. Males are more critical and avoidant of suicidal persons than females, especially when the suicidal person is a male. These beliefs may play a role in decisions about suicidal behavior (what kinds of suicidal behavior are chosen, and under what conditions). Cultural narratives of gender and suicidal behavior may be particularly influential for adolescents because adolescents are in the process of defining their identity, and often take cultural messages about “appropriate” gender behavior more seriously and more literally than adults. The implications of the findings from the research on cultural meanings of gender and suicidal behavior for prevention programs are outlined.     

《周易》对探索潜意识启示

隐喻是一种语言现象,也是一种认知方式。《周易》是一套复杂的隐喻认知系统,“象”与“理”都是认识事物的思维方式。潜意识通过心理表征以隐喻的方式呈现,精神分析师借助隐喻方法来分析潜意识。将潜意识的呈现形式(如梦、口误等)理解为某种“象”,把“象”作为表征潜意识的符号与工具,通过“观象、取象、辨象、立象、尽意”这个认知过程,实现对“理”(潜意识)的理解。通过“象思维”来探索潜意识对中国人来说具有文化上亲和性,克服精神分析中的“无结构性”与“语言的限制”。     

从跨文化心理学到文化建构主义心理学——心理学中文化意识的衍变

心理学中的文化意识在跨文化心理学、文化心理学、文化建构主义心理学中经历了3次重大衍变。跨文化心理学视文化为心理规律的干扰因素,认为理论研究应力求“去文化”;文化心理学认为心理是文化的“投射”,寻求理论的“文化敏感”;文化建构主义心理学则认为心理与文化是相互灌注、相互建构的关系,因而更加关注“心理”、“意义”与“现实”的双向建构过程。本文详细分析了上述几种不同的文化意识形态的主要特点,并结合历史背景,对其各自的意义、问题做了简要讨论。     

Iterated learning: Intergenerational knowledge transmission reveals inductive biases

Cultural transmission of information plays a central role in shaping human knowledge. Some of the most complex knowledge that people acquire, such as languages or cultural norms, can only be learned from other people, who themselves learned from previous generations. The prevalence of this process of “iterated learning” as a mode of cultural transmission raises the question of how it affects the information being transmitted. Analyses of iterated learning utilizing the assumption that the learners are Bayesian agents predict that this process should converge to an equilibrium that reflects the inductive biases of the learners. An experiment in iterated function learning with human participants confirmed this prediction, providing insight into the consequences of intergenerational knowledge transmission and a method for discovering the inductive biases that guide human inferences.     

从中亚东干人语言的变迁看文化适应

文化适应是一个描述民族文化关系的重要概念,它指的是两个或两个以上不同文化体系间由于持续接触、相互影响而造成一方或双方发生的大规模文化变迁。本文透过中亚东干人在不同民族文化的接触中其语言变迁的过程,对人类文化适应这一重要的文化现象进行了考察。笔者认为,东干人学习使用范围较广的其他民族语言的事实,不仅表现出其自身较强的文化适应性,而且反映出一种对本民族成员所需社会文化资源和未来发展机会的积极争取。     

The psychology of practice and the practice of the three psychologies

The keynote speakers at the 2nd Asian Association for Social Psychology Meetings were asked to clarify the relationship among the three scholarly fields known as cultural psychology, indigenous psychology and cross‐cultural psychology. Are they three names for the same thing? If not are they complementary or antagonistic enterprises? Does one approach subsume the other(s) or make the other(s) possible? What follows is my own general view of the “three psychologies” issue. I suggest that cultural psychology and indigenous psychology are kindred approaches, which differ in significant ways from cross‐cultural psychology. A distinction is drawn between the study of “mentalities” (the proper unit of analysis for cultural and indigenous psychology) and the study of “mind” (a non‐cultural phenomenon). Cultural psychology is a type of interpretive analysis of social practice which asks, “what are the `goals, values and pictures of the world' with reference to which this behavior might be seen as rational?” The essay describes the assumption of rationality and the place of cultural critique in interpretive analysis. Is there any significant difference at all between cultural psychology and indigenous psychology? One aim of cultural psychology (“globalizing the local”) is premised on the view that “indigenous psychologies” may have relevance outside their points of origin. How open is the indigenous psychology movement to the idea that (e.g.) a psychology with a “Chinese soul” might illuminate the psychological functioning of members of non‐Chinese populations?     

Redefining dementia care barriers for ethnic minorities: the religion–culture distinction

Barriers to healthcare services experienced by black and minority ethnic (BME) persons with dementia are labelled as “cultural” in existing research. This is a promising shift from an ethno-centric approach to dementia care provision, yet very little research is dedicated to specifically how religion – as distinct from culture – influences healthcare practice. Further consideration of the religion–culture distinction is required; religion and culture are two distinct entities, which inevitably interlink. Cultural themes such as “God's will”, “Religious Ritual” and “Religious Duty”, warrant re-categorisation as “religious”. Sensitivity to the nuances between cultural and religious themes will provide clearer knowledge of how and why BME persons with dementia experience barriers to accessing care services. Further research is needed with regard to the role of religion specifically on dementia care access for BME persons to aim to improve care provision for this underrepresented demographic.     

The culture of care within psychiatric services: tackling inequalities and improving clinical and organisational capabilities

Introduction

Cultural Consultation is a clinical process that emerged from anthropological critiques of mental healthcare. It includes attention to therapeutic communication, research observations and research methods that capture cultural practices and narratives in mental healthcare. This essay describes the work of a Cultural Consultation Service (ToCCS) that improves service user outcomes by offering cultural consultation to mental health practitioners. The setting is a psychiatric service with complex and challenging work located in an ethnically diverse inner city urban area. Following a period of 18 months of cultural consultation, we gather the dominant narratives that emerged during our evaluation of our service.

Results

These narratives highlight how culture is conceptualized and acted upon in the day-to-day practices of individual health and social care professionals, specialist psychiatric teams and in care systems. The findings reveal common narratives and themes about culture, ethnicity, race and their perceived place and meaningfulness in clinical care. These narratives express underlying assumptions and covert rules for managing, and sometimes negating, dilemmas and difficulties when considering “culture” in the presentation and expression of mental distress. The narratives reveal an overall “culture of understanding cultural issues” and specific “cultures of care”. These emerged as necessary foci of intervention to improve service user outcomes.

Conclusion

Understanding the cultures of care showed that clinical and managerial over-structuring of care prioritises organisational proficiency, but it leads to inflexibility. Consequently, the care provided is less personalised and less accommodating of cultural issues, therefore, professionals are unable to see or consider cultural influences in recovery.

     

The role of variety in the evolution of information society

Information is power. There are several theoretical considerations which guide the basic research on information society and its evolution. Some of them, worked out in this paper, deal with the role of social variety in the process of post‐industrial evolution. Exploring similarities in bio‐genetic information, the process of social transformation is approached by using social system theory.

With certain analogies to biological transformations—mutations—important elements for the transformation of information‐guided behaviour systems (cultures) may be observed. They create a variety of elements (sub‐systems), which respond for changes in the social layout of all kinds of organisations like states, partys, groups, insofar as these changes aim the optimation of functional effectivity in dependence of the variety and its use by a social system's elements (events, acts).

By information processing, collectivities are able to explote even subtile fluctuations in socio‐cultural information variety to “cause” changes. Collectivities are able to instruct and functionalise emerging information through feedback in such a way, that they get better chances to reach certain local values of selection. They are fitter in the sense of better instructed. This process is self‐organised, based on the principle of selection, so that the system chooses out of a complex landscape of values trough communication of measuring parameters like “good” and “bad”. The value‐system is learned through socialisation and changed by social experience.

If social change and variety are optimised, the replication of the system works close to a “treshold of error”, that means that transformation processes are driven to a dynamic equilibrium between stabiliy and creativity. A variety of new transformation operators emerges. Operators of the former dominant information code are still reproducted, but a lot of other alternatives, stabilised by mutual separation are also represented in a survivable concentration and quantity. The competition between these new operators can be transformed in cooperation by their cyclic boundage in networks.

Concluding the paper argues that social systems which intend an optimation of their power management functions by integration of information variety, take advantage in their development in comparison to those who neglect this aspect. They are prepared to develop in a changing environment. Their optimation is a result of feedback within a variety of leadership‐systems, which may also be seen as competitive lifestyles. At a certain critic point there occurs a break in the symmetry of the dominant organisation: a multipole political leadership system emerges, behaviours are derepressed and activated. Uniformity in social time is broken and with it the linear thinking.     

Superego Revisited—Relevant or Irrelevant?

The superego has become a great and encompassing symbol that cannot be abolished without much concern. It is a symbol for the subjective experience of moral systems, as an inner part-person in conflict with other parts, a symbol for their various functions, affects, and contents, and a symbol for their objective genesis as discovered in introspective work and observation of children. Its images, like “conscience” and “inner judge,” are mental contents of great evocativeness.     

Cultural Lens on Mental Illness: Four Clients Share Their Perspectives

People served by mental health providers represent diverse cultural groups. In-depth qualitative interviews were used to collect data to examine: “How do people, diagnosed with a mental illness, perceive their experience in a partial care mental health program from the perspective of their cultural context?” Four participants described cultural identities that included ethnic, health status, and sexual orientation identities. The participants' way of participating in the world was often in conflict with cultural values and expectations of the family and counselors. Cultural competence must include understanding how complex, multiple cultural contexts interact and influence a person's participation in the therapeutic process.     

景颇族初中生的民族社会化觉察及其特征

民族社会化觉察是指少数民族孩子对父母向他们传递的有关民族特征信息的认知。采用问卷调查、情境实验和故事补全任务考察景颇族初中生对母亲传递的民族社会化信息的觉察及特征。结果表明：(1)景颇族初中生觉察到的民族社会化信息包含促进和睦、文化社会化、促使不信任和偏见准备; (2)景颇族初中生对不同信息的觉察存在差异, 对促进和睦的觉察显著多于文化社会化和偏见准备, 对促使不信任的觉察最少; (3)在冲突情境中, 有无偏见线索影响被试对偏见准备的觉察; (4)被试的民族社会化觉察存在性别差异, 女生更多地觉察到促进和睦, 男生更多地觉察到促使不信任。整个研究表明, 青少年的民族社会化觉察存在着文化差异, 与美国少数族裔青少年觉察到母亲偏重于传递文化社会化、偏见准备不同, 景颇族初中生觉察到母亲偏重于传递促进和睦。     

Generating Facial Expressions for Speech

This article reports results from a program that produces high-quality animation of facial expressions and head movements as automatically as possible in conjunction with meaning-based speech synthesis, including spoken intonation. The goal of the research is as much to test and define our theories of the formal semantics for such gestures, as to produce convincing animation. Towards this end, we have produced a high-level programming language for three-dimensional (3-D) animation of facial expressions. We have been concerned primarily with expressions conveying information correlated with the intonation of the voice: This includes the differences of timing, pitch, and emphasis that are related to such semantic distinctions of discourse as “focus,”“topic,” and “comment,”“theme” and “rheme,” or “given” and “new” information. We are also interested in the relation of affect or emotion to facial expression. Until now, systems have not embodied such rule-governed translation from spoken utterance meaning to facial expressions. Our system embodies rules that describe and coordinate these relations: intonation/information, intonation/affect, and facial expressions/affect. A meaning representation includes discourse information: What is contrastive/background information in the given context, and what is the “topic” or “theme” of the discourse? The system maps the meaning representation into how accents and their placement are chosen, how they are conveyed over facial expression, and how speech and facial expressions are coordinated. This determines a sequence of functional groups: lip shapes, conversational signals, punctuators, regulators, and manipulators. Our algorithms then impose synchrony, create coarticulation effects, and determine affectual signals, eye and head movements. The lowest level representation is the Facial Action Coding System (FACS), which makes the generation system portable to other facial models.     

RESPONSE TO CRITIQUES OF RELIGION IN AN AGE OF SCIENCE

Abstract. In replying to the four thoughtful critiques of my first Gifford volume I try to clarify the differences among us. I defend my use of Kuhn's concept of paradigms against Nancey Murphy's use of Lakatos's concept of research programs and then compare both of us with advocates of the “strong program” in the social construction of science. Sallie McFague identifies me with the empiricist, objectivist, “modernist” tradition and contrasts it to her own “postmodernist” acceptance of cultural relativism and the social construction of science, but I argue that I am seeking an intermediate position that redefines objectivity rather than rejecting it. Some themes common to feminist and process theology are also examin ed. In dialogue with Bob Russell I discuss the metaphysical and theological implications of the unity of space and time in relativity, the beginning of time in recent cosmology, and the thesis that God acts by determining events in indeterminate quantum systems. Finally I compare John Cobb's indebtedness to Whitehead with my own and suggest that I am more willing to adapt or modify process thought in the interpretation of scientific theories and religious experience.     

Human preferences are biased towards associative information

There is ample evidence that the brain generates predictions that help interpret sensory input. To build such predictions the brain capitalizes upon learned statistical regularities and associations (e.g., “A” is followed by “B”; “C” appears together with “D”). The centrality of predictions to mental activities gave rise to the hypothesis that associative information with predictive value is perceived as intrinsically valuable. Such value would ensure that this information is proactively searched for, thereby promoting certainty and stability in our environment. We therefore tested here whether, all else being equal, participants would prefer stimuli that contained more rather than less associative information. In Experiments 1 and 2 we used novel, meaningless visual shapes and showed that participants preferred associative shapes over shapes that had not been associated with other shapes during training. In Experiment 3 we used pictures of real-world objects and again demonstrated a preference for stimuli that elicit stronger associations. These results support our proposal that predictive information is affectively tagged, and enhance our understanding of the formation of everyday preferences.     

Coparenting Interventions for Fragile Families: What Do We Know and Where Do We Need To Go Next?

With a large and growing share of American families now forming outside of marriage, triangular infant–mother–father relationship systems in “fragile families” have begun to attract the interest of family scholars and clinicians. A relatively novel conceptualization has concerned the feasibility of intervening to support the development of a sustained and positive coparenting alliance between mothers and fathers who have not made an enduring relationship commitment to one another. At this point in time, there are very few published outcome studies of programs explicitly conceived to help build coparenting alliances in such families. This article reviews what we currently know from this evolving field of study, and from those related responsible fatherhood and marriage and relationship enhancement (MRE) initiatives that included any explicit targeting, strengthening, and assessment of fragile family coparenting in their designs. We summarize lessons learned thus far from Access and Visitation (AV) programs for non‐residential fathers, from MRE programs for low‐income, unmarried couples, and from newer programs for fragile families directly designed to target and support coparenting per se. We close with recommendations for charting this important new family process terrain.     

EFFECTS OF CULTURES AND LANGUAGES ON SELF CONCEPTIONS*

Cultural evolution in self conceptions under the influence of external cultures was explored through semantic differential ratings of Turkish English-speaking (TK/EN) students. As the criterion for inter-cultural and inter-language comparisons, the “norm” conceptions were obtained from two indigenous samples that represent the American/English (AM/EN) culture and the Turkey/Turkish (TK/TK) culture respectively. Results indicated significant transfusion effects of the “providing” (AM/EN) culture on self conceptions of the “receiving” (TK/EN) culture - in desaturating as well as elevating the semantic intensities of various aspects of self identity over the “native” (TK/TK) culture. An implication was made that future cross-cultural interactions should become an effective mutual learning process for improving inter-cultural and inter-group heterogeneities and conflicts, rather than for spliting a homogeneous indigenous culture into many fragmented and isolated entities.