The development of adaptive competence: Why cultural psychology is necessary and not just nice

I argue that developmental psychologists need to view cultural approaches to cognitive development as necessary and not just nice. Cultural psychology enables one to study problems one otherwise might not be able to study and also to identify solutions to problems that might be obscured or even distorted if one looked only at results within a single culture (usually, one’s own). I describe work my colleagues and I have done around the world addressing specific problems such as what does it mean to be adaptively intelligent in various cultures, how does illness affect intellectual functioning, and what do people even mean by “intelligence” in different cultures. The results show that cognitive development can be fully understood only if one looks beyond one’s own cultural boundaries and preconceptions. The article further argues that a theory of successful intelligence can be a useful way of studying phenomena of intellectual development within a cultural framework.     

Disability Cosmology: The Practice of Making Disability Worlds

The practice of making disability worlds is investigated both theoretically, in the context of developments in disability studies, in particular in the cultural model of disability, and practically in two examples, namely inclusive education environments and public environments. Theoretically, we argue that disability worlds can be better understood by introducing the notion of disability cosmology as the largest possible perspective on the making of disability worlds. A cultural model research perspective of disability consists then of the complementary study of disability identity, culture and cosmology. The practical examples work out the particularities of making and understanding disability worlds. In the making of disability worlds, much attention goes to the ways in which disability worlds relate to the normative world; for example in the formation of boundaries and transgressions, but also fundamentally how disability adds to becoming human.     

Epistemology of AI Revisited in the Light of the Philosophy of Information

Artificial intelligence has often been seen as an attempt to reduce the natural mind to informational processes and, consequently, to naturalize philosophy. The many criticisms that were addressed to the so-called “old-fashioned AI” do not concern this attempt itself, but the methods it used, especially the reduction of the mind to a symbolic level of abstraction, which has often appeared to be inadequate to capture the richness of our mental activity. As a consequence, there were many efforts to evacuate the semantical models in favor of elementary physiological mechanisms simulated by information processes. However, these views, and the subsequent criticisms against artificial intelligence that they contain, miss the very nature of artificial intelligence, which is not reducible to a “science of the nature”, but which directly impacts our culture. More precisely, they lead to evacuate the role of the semantic information. In other words, they tend to throw the baby out with the bath-water. This paper tries to revisit the epistemology of artificial intelligence in the light of the opposition between the “sciences of nature” and the “sciences of culture”, which has been introduced by German neo-Kantian philosophers. It then shows how this epistemological view opens on the many contemporary applications of artificial intelligence that have already transformed—and will continue to transform—all our cultural activities and our world. Lastly, it places those perspectives in the context of the philosophy of information and more particularly it emphasizes the role played by the notions of context and level of abstraction in artificial intelligence.     

Understanding concussion in socio-cultural context: A media analysis of a National Hockey League star's concussion

ObjectivesSport psychology researchers have yet to explore the socio-cultural context of concussion. The aim with this study was to explore the contribution of one socio-cultural context (i.e., sport media) toward understanding the construction of meaning(s) of a sport celebrity's concussion and the implications for sport psychology.DesignA qualitative approach was used to explore concussion as a socio-cultural issue shaped by cultural narratives (i.e., news media). The meanings and implications for how sport concussion is understood and “constructed” through a key media incident were of interest.MethodAn ethnographic content analysis (see Altheide, 1996) of the mediation of the National Hockey League's (NHL) star player Sidney Crosby's concussion from January 1, 2011 (when the concussion occurred) to June 30, 2011 (end of the NHL season) was undertaken on North American news data.ResultsThe ethnographic content analysis of 68 articles revealed that Crosby's concussion and its associated meanings were constructed within a central narrative: a culture of risk and its impact on athletes. Multiple meanings of concussion within the risk narrative emerged depending on three sub-narratives: (a) Crosby's concussion as a cautionary tale, (b) Crosby's concussion as a political platform, and (c) concussion as ambiguous.ConclusionsThe culture of risk narrative raises awareness of the physical risks, physiological effects and the politics of concussion. These cultural meanings do not acknowledge/include the psychological implications/effects of concussion. This study furthers understandings of sport concussion within a socio-cultural context.     

Cultural foundations of safety culture: A comparison of traffic safety culture in China,Japan and the United States

Understanding how to assess the influence of culture on traffic safety is important for improving traffic safety globally. Traffic safety culture is embedded in the larger context of country’s cultural norms and values, producing different safety outcomes even when other factors are similar. The current work examines how culture influences traffic safety outcomes in three of the largest automobile countries in the world, but which have very different cultural values and which also have very different traffic safety outcomes: China, Japan and the United States. China has an emerging driver population and cultural values that result in aberrant driving behaviors and “scrambling” to gain the right of way, producing a high number of crashes. Japan has an established driver culture, but an emphasis on reducing risk, which results in a lower rate of crashes. The United States, with the most established “car culture”, has an historical and cultural view of the car as a representation of freedom, leading to choices that result in higher crash rates than many countries around the world. The current work explores these cultural underpinnings for traffic safety culture in each country by establishing the historical basis for a traffic culture, examining road, vehicle engineering and legal standards, and reviewing available crash data and data on safety attitudes. These countries are compared across the different dimensions to establish unique cultural influences on traffic safety.     

Studying suicide with psychological autopsy: social and cultural feasibilities of the methodology in China

As China opens its door to the world, suicide research is making rapid progress using methods and instruments developed in the West. This is a feasibility study of the psychological autopsy methodology applied in China, with its emphasis on the social and cultural environments. With samples of 66 completed suicides and 66 community normal living controls, the authors found that it is feasible to interview at least two informants for each suicide case and each control, between 2 and 6 months after the suicide. With the Chinese-cultivated contacting method of recruiting cases, the refusal rate is nearly zero. The Western-developed methodology per se proved to be valid in the Chinese culture. Ethical considerations in the context of Chinese culture are as important as in the West. Psychological autopsy technique is shown to be an equally applicable method for the study of completed suicides in Chinese culture as it is in the West. Future epidemiological research on Chinese suicide should use the psychological autopsy method to collect data from larger samples in order to increase our understanding of the risk factors for Chinese suicides.     

试析现代西方心理学的文化转向

西方心理学正在展现出对文化影响日渐增加的关注。这种文化转向既有科学哲学和历史的原因,也受到世界范围内心理学本土化运动的影响。文化转向的主要表现是：(1)对心理学自然科学模式的反思与诘难;(2)多元文化心理学的兴起;(3)跨文化心理学面临的批评及其转变;(4)认知心理学、发展心理学和健康心理学等分支领域对文化影响的关注。作者认为,文化的转向对于西方心理学的发展具有积极的意义。     

The relationship between epistemological beliefs,implicit theories of intelligence,and self‐regulated learning among Norwegian postsecondary students

Background. More empirical work is needed to examine the dimensionality of personal epistemology and relations between those dimensions and motivational and strategic components of self‐regulated learning. In particular, there is great need to investigate personal epistemology and its relation to self‐regulated learning across cultures and academic contexts. Because the demarcation between personal epistemology and implicit theories of intelligence has been questioned, dimensions of personal epistemology should also be studied in relation to implicit theories of intelligence. Aims. The primary aim was to examine the dimensionality of personal epistemology and the relation between those dimensions and implicit theories of intelligence in the cultural context of Norwegian postsecondary education. A secondary aim was to examine the relative contribution of epistemological beliefs and theories of intelligence to motivational and strategic components of self‐regulated learning in different academic contexts within that culture. Samples. The first sample included 178 business administration students in a traditional transmission‐oriented instructional context; the second, 108 student teachers in an innovative pedagogical context. Methods. The dimensionality of the Schommer Epistemological Questionnaire was examined through factor analyses, and the resulting dimensions were examined in relation to implicit theories of intelligence. We performed multiple regression analyses, separately for the two academic contexts, to try to predict motivational (i.e. self‐efficacy beliefs, mastery goal orientation, and interest) and strategic (i.e. self‐regulatory strategy use) components of self‐regulated learning with epistemological beliefs and implicit theories of intelligence. Results. Considerable cross‐cultural generalizability was found for the dimensionality of personal epistemology. Moreover, the dimensions of personal epistemology seemed to represent constructs separate from the construct of implicit theories of intelligence. Differences in the predictability of the epistemological dimensions were found for the two samples. For the student teachers, belief about knowledge construction and modification was a better predictor of self‐regulated learning. For the business administration students, belief about the certainty of knowledge played a more important role in self‐regulated learning. Conclusions. Epistemological beliefs predict self‐regulated learning among Norwegian postsecondary students and play more important roles than implicit theories of intelligence. Relations between epistemological beliefs and self‐regulated learning may vary with academic context.     

Cross-cultural Psychology

This article examines some of the limitations of social psychology and shows how they can be remedied by increased attention to cross-cultural studies. For example, many of the key constructs of the discipline, such as self, conformity, control, intelligence, and well being, are culture bound. The author proposes directions in theory development and methodology that will incorporate cultural syndromes in social psychological theories. Also, the author gives examples of methodologies that can consider simultaneously attributes of the participants (including their culture), attributes of the actors and targets of action (including their culture), attributes of the setting and context of the study, the prior relationships of the actor and target, and the attributes of the behaviors under examination.     

Culture Is More than a Static Residual: Introduction to the Special Section on Culture and Foreign Policy

The literature on international relations frequently refers to culture in broad, macro-level ways to explain what cannot be explained by economic or military power. The assumptions that culture is simple, uniform and the opposite of power are, in the view of the authors, erroneous. Also, the authors note that there is a lack of scholarly interaction among psychologists interested in cross-cultural phenomena and international relations specialists interested in questions of identity and foreign policy. As an introduction to a special section on culture and foreign policy, this article calls for more communication among these scholarly communities; provides a set of observations about foreign policy and culture understood as a complex, dynamic concept; and calls for specific kinds of studies to better understand foreign policy in the context of cultural complexity and richness.     

Animals,humans and x-men: Human uniqueness and the meaning of personhood

Research in animal intelligence suggests to some that humans are different only in degree from animals, possibly eroding the traditional theological doctrine of the imago dei. In this paper, several critical boundary areas between humans and animals are examined for scientific evidence about human distinctiveness. These include communication and language capacity, cultural creativity, spirituality, and ethical capacity. Chimpanzee language studies and research in Neanderthal mentality are examined as the closest known natural approximations to human communication and intelligence. The implications of the findings are explored in relation to human culture, ethics, and spirituality in a context consistent with evolutionary continuity. Aspects of human uniqueness are apparent, can be fruitfully encompassed in the idea of personhood, and are coherent with Trinitarian theology's anthropological focus.     

道德冲突世界中的生命伦理学:基本争论及干细胞辩论的要点

世界上存在着道德多元性,它表现为生命伦理学的实际道德分布的特征,它是使用人类胚胎作为干细胞来源的争论的根本原因。在世俗文化中,干细胞的使用甚至也会出现疑问。只以从传统的基督教道德直觉和期望的残留影响角度去理解这种现象。关于干细胞的争论反映了更深层次的文化错位。我们正生活在文化战争频发的年代。有必要对罗尔斯学派的关于公共讨论及理性的道德多元化给予重新的关注和评价。     

Gulliver’s Eggs: Why Methods are not an Issue of Qualitative Research in Cultural Psychology

The future of qualitative methods regards the kind of object cultural psychology is interested and the kind of questions it can ask. I propose that the object should be experiencing, understood as a complex whole, consisting of lived-by action and counter-action, that is contextual inter-action with the world in the form of an experiencing subject and otherness. The kind of questions cultural psychology can ask is instead related to the epistemological status attributed to both researcher and participant. Probably few scholars such as Vygotsky, Piaget and Lewin understood to what extent experiencing is always changing, because the relationship between mind, alterity and culture is co-generative. This also implies a relativization and a decentralization of the psychology’s perspective. Finally, I provide some examples from the history of psychology and some suggestions to work at the level of such complexity by using methods that can work with complex objects such as products of human activity (e.g., art, literature, architecture, etc.).     

When Sleeping Dogs Awake,There Is Wisdom: Holmes’s Response to Guralnik,White, and Tummala-Nara

Whether the three discussions are framed in terms of the pull on all of us to the socio-political world in which we live (Guralnik), the usefulness of interpersonal psychoanalysis as a way of working (White), or the need to legitimize culturally imposed trauma in the face of resistances to doing so (Tummala-Narra), each commentator offers meaningful elaborations on what I have offered and/or alternative perspectives to be considered. This response affords me a welcome opportunity to celebrate and elaborate the multiple ways in which culture and cultural trauma can be conceptualized, understood, and worked with in the consultation room. I hope these papers, considered together, will make cultural trauma more accessible to work with for all psychoanalytic clinicians.     

A multilevel investigation of motivational cultural intelligence, organizational diversity climate, and cultural sales: evidence from U.S. real estate firms

Adopting a multilevel theoretical framework, the authors examined how motivational cultural intelligence influences individual cultural sales--the number of housing transactions occurring between people of different cultural origins. Data from 305 real estate agents employed at 26 real estate firms in the United States demonstrated that an individual's motivational cultural intelligence is positively related to his or her cultural sales. This positive relationship is enhanced by the firm's motivational cultural intelligence and diversity climate. The authors discuss the theoretical and practical implications of their findings in a workplace context that involves cross-cultural interpersonal interactions.     

CREATIVITY AND CROSS-CULTURAL VARIATION

Is the nature of creativity essentially the same around the globe? The effect of cultural factors on creativity is reviewed. Distinct Western and Oriental perspectives on the definition of creativity and the creative process are described. Culture is also shown to channel creative activity by promoting certain domains, social groups, and characteristic ways of approaching the world. The effects of world-view and pressure for conformity are then presented as cultural features that relate to the nurturance of creativity across domains. The cultural variation described is supported by ethnographic and experimental evidence. Limitations on the scope of the review and methodological issues in cross-cultural research on creativity are also discussed. The effects of culture on creativity are understood within an interactive framework that incorporates both the person and the environment.     

The influence of culture: holistic versus analytic perception

There is recent evidence that perceptual processes are influenced by culture. Westerners tend to engage in context-independent and analytic perceptual processes by focusing on a salient object independently of its context, whereas Asians tend to engage in context-dependent and holistic perceptual processes by attending to the relationship between the object and the context in which the object is located. Recent research has explored mechanisms underlying such cultural differences, which indicate that participating in different social practices leads to both chronic as well as temporary shifts in perception. These findings establish a dynamic relationship between the cultural context and perceptual processes. We suggest that perception can no longer be regarded as consisting of processes that are universal across all people at all times.     

Culture,salience, and psychiatric diagnosis: exploring the concept of cultural congruence & its practical application

Introduction

Cultural congruence is the idea that to the extent a belief or experience is culturally shared it is not to feature in a diagnostic judgement, irrespective of its resemblance to psychiatric pathology. This rests on the argument that since deviation from norms is central to diagnosis, and since what counts as deviation is relative to context, assessing the degree of fit between mental states and cultural norms is crucial. Various problems beset the cultural congruence construct including impoverished definitions of culture as religious, national or ethnic group and of congruence as validation by that group. This article attempts to address these shortcomings to arrive at a cogent construct.

Results

The article distinguishes symbolic from phenomenological conceptions of culture, the latter expanded upon through two sources: Husserl’s phenomenological analysis of background intentionality and neuropsychological literature on salience. It is argued that culture is not limited to symbolic presuppositions and shapes subjects’ experiential dispositions. This conception is deployed to re-examine the meaning of (in)congruence. The main argument is that a significant, since foundational, deviation from culture is not from a value or belief but from culturally-instilled experiential dispositions, in what is salient to an individual in a particular context.

Conclusion

Applying the concept of cultural congruence must not be limited to assessing violations of the symbolic order and must consider alignment with or deviations from culturally-instilled experiential dispositions. By virtue of being foundational to a shared experience of the world, such dispositions are more accurate indicators of potential vulnerability. Notwithstanding problems of access and expertise, clinical practice should aim to accommodate this richer meaning of cultural congruence.

     

IMPOSED ETICS—EMICS—DERIVED ETICS: THE OPERATIONALIZATION OF A COMPELLING IDEA

There is a tension between two research traditions in cross-cultural psychology: working intensively within a single culture in order to understand indigenous psychological phenomena and how they are related to cultural context; and working comparatively across cultures in order to understand broad patterns of relationships between behavioural and cultural variables. This tension can be resolved, and the two approaches integrated, by the adoption of the emic and etic concepts of Pike, and by the elaboration of a set of concrete research steps rooted in these concepts. This paper outlines a conceptual and operational framework for the pursuit of both the indigenous and comparative goals, using examples from research on intelligence and attitudes.     

What is the common thread of creativity? Its dialectical relation to intelligence and wisdom

Creativity refers to the potential to produce novel ideas that are task-appropriate and high in quality. Creativity in a societal context is best understood in terms of a dialectical relation to intelligence and wisdom. In particular, intelligence forms the thesis of such a dialectic. Intelligence largely is used to advance existing societal agendas. Creativity forms the antithesis of the dialectic, questioning and often opposing societal agendas, as well as proposing new ones. Wisdom forms the synthesis of the dialectic, balancing the old with the new. Wise people recognize the need to balance intelligence with creativity to achieve both stability and change within a societal context.