Social identity and personality processes: Non‐Aboriginal Australian identity and Neuroticism

There are ongoing debates both in personality psychology and social psychology on the causes and consequences of personality stability and change. Recent work on social roles suggests that as people change roles (e.g. employee to manager), different experiences and demands are internalised into one's self‐concept shaping identity and personality. In this paper, the emphasis moves beyond ‘roles’ to other group memberships (e.g. ethnicity) in shaping one's self‐view and self‐rated personality (e.g. Neuroticism). The results of two experiments demonstrated that the salience of a particular group membership (as a Non‐Aboriginal Australian) did significantly impact on Neuroticism. Such findings suggest that social identity processes may offer a hitherto neglected avenue for helping to explain personality (dis)continuity. Implications of these findings for both fields are discussed. Copyright © 2012 John Wiley & Sons, Ltd.     

I,me, and mine—how products become consumers' extended selves

• Consumer research literature has recognized the consumers' use of products and brands as props to their self‐identity. While this literature has illuminated that products indeed serve to extend one's sense of self, the concept of ‘self’ itself is under‐identified. In this conceptual essay, we propose a set of components that make up one's sense of self. Then we identify processes through which possessions become associated with one's identity or self‐concept. We suggest the utility of using the proposed framework in practice for consumers' self‐concept profiles, and for linking brands to appropriate components of ‘self.’ Copyright © 2006 John Wiley & Sons, Ltd.

     

The Prefigurative Politics of Tahrir Square–An Alternative Perspective on the 2011 Revolutions

Only one year after the global wave of protest movements and revolts—starting with the ‘Arab Spring’, then, subsequently, the Indignados movement and Occupy- our appreciation of such movements turned sour. The aim of this contribution is to question the predominantly sceptical and defeatist discourse on these movements. One element central to many defeatist discourses on the 2011 movements, is the way in which a lack of demonstrable ‘outcomes’ or ‘successes’ is retrospectively ascribed to them. Therefore, an alternative approach should be formulated, which would allow us to recognise the significant or valuable aspects of these movements and their practices, without downplaying them as ‘unsuccessful’ or ‘failures’ altogether. Pierre Rosanvallon’s concept of ‘counter-democracy’ and Hardt and Negri’s perspective of a ‘Multitude’ will be evaluated as alternative approaches to current political movements. Although they are meritorious, both perspectives do not go far enough and need further articulation. The notion of ‘prefiguration’, originally derived from contemporary anarchist discourse, could be beneficial to this endeavour. After defining and deepening this concept from an anarchist perspective, it will be applied to one particular context: the occupation of Tahrir Square in Cairo, during the 2011 revolution in Egypt. As will be concluded, in its application this concept of ‘prefiguration’ could teach us more about the recent wave of protest movements in general, and could help us to formulate a different approach to such movements.     

Inscrutability and its Discontents

That reference is inscrutable is demonstrated, it is argued, not only by W. V. Quine's arguments but by Peter Unger's “Problem of the Many.” Applied to our own language, this is a paradoxical result, since nothing could be more obvious to speakers of English than that, when they use the word “rabbit,” they are talking about rabbits. The solution to this paradox is to take a disquotational view of reference for one's own language, so that “When I use ‘rabbit,’ I refer to rabbits” is made true by the meaning of the word “refer.” The reference relation is extended to other languages by translation. The explanation for this peculiarly egocentric conception of semantics—questions of others’ meanings are settled by asking what I mean by words of my language—is to be found in our practice of predicting and explaining other people's behavior by empathetic identification. I understand other people's behavior by asking what I would do in their place.     

GARRETT ON THE THEOLOGICAL OBJECTION TO HUME'S COMPATIBILISM

Between 1927 and 1936, Martin Heidegger devoted almost one thousand pages of close textual commentary to the philosophy of Immanuel Kant. This article aims to shed new light on the relationship between Kant and Heidegger by providing a fresh analysis of two central texts: Heidegger's 1927/8 lecture course Phenomenological Interpretation of Kant's Critique of Pure Reason and his 1929 monograph Kant and the Problem of Metaphysics. I argue that to make sense of Heidegger's reading of Kant, one must resolve two questions. First, how does Heidegger's Kant understand the concept of the transcendental? Second, what role does the concept of a horizon play in Heidegger's reconstruction of the Critique? I answer the first question by drawing on Cassam's model of a self-directed transcendental argument (‘The role of the transcendental within Heidegger's Kant’), and the second by examining the relationship between Kant's doctrine that ‘pure, general logic’ abstracts from all semantic content and Hume's attack on metaphysics (‘The role of the horizon within Heidegger's Kant’). I close by sketching the implications of my results for Heidegger's own thought (‘From Heidegger's Kant to Sein und Zeit’). Ultimately, I conclude that Heidegger's commentary on the Critical system is defined, above all, by a single issue: the nature of the ‘form’ of intentionality.     

Kierkegaard and the Search for Self‐Knowledge

Abstract: In the first part of this essay (Sections I and II), I argue that Kierkegaard's work helps us to articulate and defend two basic requirements on searching for knowledge of one's own judgements: first, that searching for knowledge whether one judges that P requires trying to make a judgement whether P; and second that, in an important range of cases, searching for knowledge of one's own judgements requires attending to how one's acts of judging are performed. In the second part of the essay (Sections III and IV), I consider two prima facie problems regarding this conception of searching for knowledge of one's own judgements. The first problem concerns how in general one can coherently try to meet both these requirements at once; the second, how in particular one can try to attend to one's own acts of judging. I show how Kierkegaard's work is alive to both these problems, and helps us to see how they can be resolved.     

Nishida on God,Barth and Christianity1

Despite the central role that the concept of God played in Kitarō Nishida's philosophy—and more broadly, within the Kyoto School which formed around Nishida—Anglophone studies of the religious philosophy of modern Japan have not seriously considered the nature and role of God in Nishida's thought. Indeed, relevant Anglophone studies even strongly suggest that where the concept of God does appear in Nishida's writings, such a concept is to be dismissed as a ‘subjective fiction’, a ‘penultimate designation’, or a peripheral Western intrusion with no genuine relationship to the core of Nishida's thought. However, a careful study of Nishida's own writings reveals that for Nishida, in his own words, God is ‘that which is indispensable and decisive’. For the first time in English, this present study reveals Nishida's view of God, especially examining Nishida's debt to the theologian Karl Barth and Christianity.     

Spousal Religiosity is Positively Associated with the Partner's Meaning in Life

Past research has established that personal religiosity is positively associated with a sense of meaning in life. However, it has largely overlooked how religious others influence one's own life meaning. Given that a marital partner may be the most influential other in a person's everyday life, this study aims to examine how the religiosity of one's spouse is associated with the sense of meaning in life of the self, regardless of the religiosity of the self. Moreover, this study assesses whether this association differs by gender. Analysis of data from the 2006 Portraits of American Life Study reveals that spousal religiosity is positively associated with the partner's meaning in life, net of the partner's own religious commitment. However, these observed patterns do not vary by gender. Overall, these observations highlight the importance of social contexts in which others’ religious attributes are related to one's own meaning in life.     

Normative beliefs supporting aggression of Arab children in an intergroup conflict

Based on the social knowledge theory (Heusmann), this study investigated normative beliefs supporting aggression (NOBAG), empathy, and intergroup anxiety of Arab children in Israel. The study proposed that ethnicity of the target person (within subject variable) and participant's sex (between subject variable) will differ between respondents' level of NOBAG and empathy: Higher NOBAG and lower empathy toward an outgroup member were expected. Sex differences were expected on all variables, as well as intercorrelations among them. Measures included the Revised Normative Beliefs Measure (NOBAG: general and specific), The Index of Empathy for Children and Adolescents (general and specific), and the Intergroup Anxiety Scale. The study population included 186 elementary‐school children from two Arab schools in Israel. Results indicated that all participants support an aggressive reaction to a child of an outgroup more than to one of their own group and exhibit a greater degree of empathy toward the latter. Sex differences were found on all variables except on specific NOBAG. Correlation coefficients suggest sex differences in relations between variables. Results of a Logistic regression for the prediction of NOBAG toward ingroup/outgroup person indicated that empathy toward Jews predicted NOBAG in both sexes while intergroup anxiety predicted NOBAG in a different way for boys and girls. The discussion refers to the need for peace education to reduce anxiety and promote empathy. Aggr. Behav. 00:000–000, 2005. © 2005 Wiley‐Liss, Inc.     

A transnational family story: A narrative inquiry on the emotional and intergenerational notions of ‘home’

At the core of migratory experiences lie key questions pertaining to one's emotional changing Self: the complexity of conflicting identities, feelings of (un)belonging, varying degrees of emotional place (un)attachment, and the fundamental (re)conceptualizations of ‘home’. Though well-studied from various angles, ‘home’ as an emotional concept in the context of generational family migration research has many gains yet to be made. Through an in-depth study on three generations of one author's own family, this paper provides personal insight into the intergenerational and emotional dimensions of this topic. Unanimously, the findings demonstrate that notions of ‘home’ as where family is remain predominant, with ties to transnationally dispersed family members rendering ‘home’ as multiple. Places of familial heritage further remain central in conceptualizations of ‘home’ through a retainment of cultural practices and values derived from familial homelands. Despite these cross-generational similarities, challenges and emotional uncertainties on the topic are seen to be increasingly prevalent in the youngest generation. Above all, interviewees' post-migration reflections demonstrate that such conceptualizations are intricate, relational and do not exist in an emotional vacuum.     

Bodily Awareness, Imagination and the Self

Common wisdom tells us that we have five senses: sight, hearing, smell, taste and touch. These senses provide us with a means of gaining information concerning objects in the world around us, including our own bodies. But in addition to these five senses, each of us is aware of our own body in ways in which we are aware of no other thing. These ways include our awareness of the position, orientation, movement, and size of our limbs (proprioception and kinaesthesia), our sense of balance, and our awareness of bodily sensations such as pains, tickles, and sensations of pressure or temperature. We can group these together under the title ‘bodily awareness’. The legitimacy of grouping together these ways of gaining information is shown by the fact that they are unified phenomenologically; they provide the subject with an awareness of his or her body ‘from the inside’. Bodily awareness is an awareness of our own bodies from within. This perspective on our own bodies does not, cannot, vary. As Merleau‐Ponty writes, ‘my own body…is always presented to me from the same angle’ (1962: 90). It has recently been claimed by a number of philosophers that, in bodily awareness, one is not simply aware of one's body as one's body, but one is aware of one's body as oneself. That is, when I attend to the object of bodily awareness I am presented not just with my body, but with my ‘bodily self’. The contention of the present paper is that such a view is misguided. In the first section I clarify just what is at issue here. In the remainder of the paper I present an argument, based on two claims about the nature of the imagination, against the view that the bodily self is presented in bodily awareness. Section two defends the dependency thesis; a claim about the relation between perception and sensory imagination. Section three defends a certain view about our capacity to imagine being other people. Section four presents the main argument against the bodily self awareness view and section five addresses some objections.     

Empathy in adolescence: Relations with emotion awareness and social roles

In this study, we aimed at gaining a better understanding of the individual differences contributing to feelings of empathy in adolescents. Therefore, we examined the extent to which emotion awareness (e.g., recognizing and appreciating one's own and the emotions of others) and a tendency for certain social roles (e.g., helping or teasing peers when being bullied) are related to adolescents’ levels of empathy. The sample was comprised of 182 adolescents aged between 11 and 16. Empathy and emotion awareness were assessed using self‐report measures. Peer reports were used to indicate adolescents’ different social roles: Bullying, defending the victim, and outsider behaviour. Outcomes demonstrated that evaluating one's own and the emotions of others, and more defending nominations were associated with both affective and cognitive empathy, whereas aspects of emotion awareness which are linked with internalizing symptoms were related to empathic distress, suggesting maladaptive emotion appraisal. Furthermore, outsider behaviour was associated with empathic distress, emphasizing a self‐focused orientation. In contrast, more bullying was negatively associated with cognitive empathy. Overall, these outcomes demonstrate that, besides social roles, emotion awareness is an important factor for adaptive empathic reactions, whereas emotion dysregulation might cause distress when witnessing the negative feelings of others.     

Is Not Doing the Washing Up Like Draft Dodging? The Military Model for Resisting a Gender Based Labour Division

I will examine a version of Bubeck's and Robeyns' proposals for ‘care duty’ which looks at the ways in which care work is analogous to defence work, and what the implications are for the best models in terms both of distributive justice and serving the common good. My own analysis will differ from Bubeck's and Robeyns' in two respects. First I will apply their arguments to all aspects of care including housework. This will mean making a case for housework counting as a form of care work as it is not usually regarded as such, and in particular, would probably be excluded from Robeyns' own account as she follows Bubeck's earlier characterisation of care as involving face‐to‐face interaction. Secondly, I will explore various ways in which care, and especially housework, could and has been distributed by appealing to a number of military models, concluding that the best gender‐just distribution of care requires a style of care experience modelled on universal military service. I will consider a number of objections to my view before concluding that not doing one's share of the housework could indeed come to be regarded as not doing one's duty as a citizen.     

Absolute power leads to absolute corruption? Impact of power on corruption depending on the concepts of power one holds

Power has long been linked to the stigma of corruption. Three studies indicated that different power concepts have different implications for corruption behavior and perception. The personalized power concept relates to using power to pursue self‐centered goals for one's own benefit, whereas the socialized power concept relates to using power to pursue other‐focused goals for benefiting and helping others. Three studies were conducted to explore the effect of these two types of power concepts on corrupt intention or practice. The power concepts were measured in Study 1, primed through previous experience in Study 2, and utilized within a specific context in Study 3, respectively. Taken together, the three studies indicate that the personalized (vs. socialized) power concept increases (vs. decreases) self‐interested behavior and tolerance towards others' (especially high‐position others') corrupt practices.     

Western ‘sincerity’ and Confucian ‘Cheng’

In philology, both ‘sincerity’ and ‘cheng’ primarily mean, ‘to be true to oneself’. As a philosophical term, ‘sincerity’ roots in Aristotle's ‘aletheutikos’. In medieval Europe, it is regarded as a neutral value that may either serve or disserve for ‘truth.’ As for Romantics, it is a positive value, and an individualistic concept whose two elements ‘true’ and ‘self’ refer to a person's ‘true feeling’ and ‘individuality’. In contrast, both ‘self’ and ‘true’ in Confucianism are universalistic concepts, meaning ‘good nature’ common to all humans, and ‘true feeling’ distinguishing them from beasts. Cheng itself means to face one's universal self with universal true feeling.     

The relationship between marital interaction behaviors and affective reactions to one's own and one's spouse's self-evaluation needs

A recent extension (Beach, & Tesser, 1993) of Tesser's self-evaluation maintenance model (SEM: Tesser, 1988) proposed that a person's motivation to feel good about the self, and his or her concern for the partner's need to feel good about the self, can affect the couple's interaction behavior. In the present study, individual differences in the motivation to maintain one's own and one's partner's SEM needs are used to predict the couple's problem-solving discussion behaviors. Fifty-three married couples were videotaped for 20 minutes while discussing an important relationship issue on which there was disagreement. From these video records, husbands' and wives' favorable and unfavorable discussion behaviors were coded. During a subsequent session, couples reported their affective reactions to a number of SEM scenarios recalled from memory, which were used to create an individual difference measure representing the strength in motivation to maintain one's own and one's partner's self-evaluation needs. In general, husbands' and wives' responsiveness to their partners' SEM needs was associated with favorable interaction behavior, whereas responsiveness to one's own SEM needs was associated with unfavorable interaction behavior. The results of this study suggest that the extended SEM model provides an experimental framework that incorporates research directed at both the elucidation of individual differences and the examination of the couple as a unit.     

Boundary and analytic attitude: reflections on a summer holiday break

The effect of a boundary in analytic work at the summer holiday break is discussed in relation to archetypal experiences of exclusion, loss and limitation. Some attempts by patients to mitigate an analyst's act of separation are reviewed as enactments, and in particular the meanings of a gift made by one patient. Analytic attitude towards enactment from within different schools of practice is sketched, with reference to the effect on the analyst of departing from the received practice of their own allegiance. A theory is adumbrated that the discomfort of ‘contravening the rules’ has a useful effect in sparking the analyst into consciousness, with greater attention to salient features in an individual case. Interpretation as an enactment is briefly considered, along with the possible effects of containing the discomfort of a patient's enactment in contrast to confronting it with interpretation.     

Individual social capital and the implementation of entrepreneurial intentions: The case of Russia

The current research hypothesized that individual social capital facilitates the implementation of one's intention to start a business. The research samples were drawn from a sample of 2061 adult respondents: a sub‐sample of 269 adults who stated their intention to start their own business during the next two years (‘intenders’) and a matching sub‐sample of 270 who said they did not intend to do so (‘non‐intenders’). The study shows that the ‘intenders’ possessed greater individual social capital. These resources had a positive indirect impact (through increased perceived behavioural control and attitude) on their intention to start their own business.     

Between Actor and Spectator: Arnout Geulincx and the Stoics

The work of Arnout Geulincx (1624–1669), a Flemish Cartesian that developed a highly curious ‘parallelistic’ view on the universe, shows striking prima facie resemblances to Stoicism. Should we label Geulincx a reinventor of Stoic tenets, albeit within a strict Cartesian theoretical framework? To answer this question, my contribution begins by discussing relevant aspects of Stoicism and by introducing the ‘existential’ philosophy of Geulincx, whose metaphysical views on man brought him to adopt an ethics based upon absolute obedience and humility. It will discuss Geulincx's own views on the Stoics and, finally, compare Geulincx's philosophy with the Stoic world view. The main argument will be that, despite a deep affinity and many parallels, one crucial difference remains, as the dualism any true Cartesian metaphysics implies has important consequences for Geulincx's ethics in general and for his view on man in particular. As we will see, man plays a very peculiar role in the cosmic drama that we call the ‘universe’.