Language, meaning, and social cognition.

Social cognition is meant to examine the process of meaningful social interaction. Despite the central involvement of language in this process, language has not received the focal attention that it deserves. Conceptualizing meaningful social interaction as the process of construction and exchange of meaning, the authors argue that language can be productively construed as a semiotic tool, a tool for meaning making and exchange, and that language use can produce unintended consequences in its users. First, the article shows a particular instance of language use to be a collaborative process that influences the representation of meaning in the speaker, the listener, and the collective that includes both the speaker and listener. It then argues that language use and social cognition may have reciprocal effects in the long run and may have significant implications for generating and maintaining cultural differences in social cognition.     

从个体到集体：心理学视角下的集体记忆

基于拓展思维的社会互动主义视角, 采用流行病学研究思路, 记忆的形成与维护构成了集体记忆心理学研究的核心问题。相关研究一方面以“对话”为研究语境, 系统阐释了集体记忆形成中的社会传染、检索诱发遗忘、共享现实和网络聚合等心理机制; 另一方面, 聚焦于既存的记忆, 阐释了集体记忆有效性的心理原则, 同时, 记忆的身份关联性得到了确证。集体记忆心理学研究仍需拓展视野, 加强对文化记忆的有效性研究, 密切关注媒介技术变革引发的记忆变化, 积极推进本土化研究。     

Social Ecological Context of Conversing

The purpose of this article is to provide some groundwork about ecological social psychology as a starting point for researchers tackling neglected issues of language ecologically. I review basic principles of the ecological approach to perceiving and acting and discuss how the ecological approach has been applied beyond solo actors in an ecological niche to multiple actors acting in a niche explicitly conceptualized as social. In the last decade, researchers were inspired by tool-use research and solo action-based research on affordances (e.g., stair climbing) to take an affordance-based approach to understanding cooperation in a more embodied approach than was previously used in social psychology. Beginning at least a decade prior to that, researchers were inspired to wonder whether the dynamics of the coordinative structures of a solo actor's body movements, spontaneously emerging when different limbs engaged in rhythmic movement, might cross the bodily divide to yield similar collective dynamics when multiple actors are incidentally engaged in rhythmic movement (e.g., different people swinging their legs together). One insight from the affordance research emphasizes the role of meaning as emerging in dynamic interaction between multiple actors confronted by demands and resources of an environment: language's potential contribution to this is discussed in the context of the newest advances in theorizing about values and about the sociocultural grounding of affordances. Finally, the potential role of language for facilitating being pulled into “social eddies” of coordinated orbits of motion, as well as its potential role in joint action, is discussed.     

THE CUMULATIVE QUALITY OF CULTURE EXPLAINS HUMAN UNIQUENESS

What explains the unique features of human culture? Culture is not uniquely human, but human culture is uniquely cumulative. Cumulative culture is a product of our collective intelligence and is supported by cognitive processes and learning strategies that enable people to acquire, transform, and transmit information and technologies within and across generations. Technological and social innovations are currently driving unprecedented changes in cultural complexity and diversity. Innovation is a cognitively and socially complex, multistep process that typically requires (cumulative) cultural learning to achieve. I argue that the technological solutions that characterize twenty-first-century innovation can only be explained by understanding both the capacity to learn from and build upon the insights of others and the transmission systems that store the knowledge and technologies of previous generations. Human uniqueness is a product of cumulative cultural learning, transmission, and innovation.     

Western and East Asian sociocultural learning models: Evidence from cross‐cultural and immigrant research

We review Li's research and theory of cultural learning models in light of Chirkov's (2019) theory of sociocultural models that draw on previous theories and research across social sciences. We recast Li's models as sociocultural learning models (SCLMs) by incorporating Chirkov's three emphases: (a) the inseparability between the social and the cultural, (b) the public versus individuals’ internalization of SCLMs and their mutual enforcement, and (c) collective intentionality and intersubjectivity as embedded in the enactment of SCLMs. As an initial attempt to document how public SCLMs become internalized, we further examine the role of joint intentionality and intersubjectivity at the person‐to‐person level. We use discourse analysis to look at two mother–child conversations about learning from our current European American and Chinese immigrant research data. We show evidence that both joint intentionality and intersubjectivity are prevalently and deeply present in the process of parental socialization (transmitting SCLMs to their young). We conclude that intentionality and intersubjectivity are indispensable to enable SCLMs to exist and to continue by enabling the public to become internalized. The internalization is then enacted and repeated by members across the culture, who in turn function to uphold and renew SCLMs.     

Sign on the Dotted Line: The Informed Consent Process (ICP) as Induced Compliance1

We investigated the social implications of signing an informed consent form (ICF) on participant behavior. ICF research fails to consider that the decision to participate in research is a process that occurs in a social and cultural context. Understanding the meaning of giving consent in this social context is critical. In separate experiments, we found significantly greater agreement to return to complete a study and persistence at a task in participants who signed the ICF versus those who did not. Signing the ICF may be putting participants at risk of induced compliance with study protocols, rather than empowering them to withhold consent or withdraw. Future research should investigate the psychosocial factors affecting participants' decision making in the informed consent process.     

How Brands Acquire Cultural Meaning

This article endeavors to advance research on the cultural resonance of brands by building bridges between branding scholarship in the consumer psychology tradition and interpretive research regarding brands and their meaning makers. We adopt a cognitivist conceptualization of cultural meaning and focus on the application of interpretive insights to well‐established constructs in the consumer psychology of brands: brand associations, product category associations, social identity, and self‐identity. This integrative exercise highlights the value of cultural models in explaining the processes whereby brands acquire meaning, and suggests several themes that are under‐valued when considering this process problem through a psychological lens: the motivational underpinnings of myths and other cultural meaning models, the relative value of shared cultural and brand meanings versus idiosyncratic meanings, the power and primacy of category‐level meaning making over brand‐level meaning making, the complex processes whereby brands gain and lose legitimacy, and the influence of lay theories about brands and branding on how consumers co‐create meaning for brands.     

“It’s Really No Big Deal”: The Role of Social Supply Networks in Normalizing Use of Cannabis by Students at Canadian Universities

Cannabis (marijuana) has undergone a normalizing process as indicated by high use rates, social tolerance, and broader cultural acceptance of its use in many countries. Users also maintain access through extended friendship networks that facilitate the cultural diffusion of the practice. The social nature of supply is herein theorized in terms of Goffman’s understanding of activities that function to preserve a sense of normalcy as a collective achievement enabling predictable constructions of reality. Based on in-depth interviews with undergraduate students, we explore how social networks of supply—characterized by casual access, reciprocity, and sharing—contribute to shared meanings about using marijuana as an unremarkable or “normal” thing to do.     

Blending Arendtian Exemplarity with Weberian Ideal-Typic Analysis: Arendt’s ‘Socrates’ as a Vehicle for Social Critique

Arendt uses the exemplary validity of Socrates to think and value the possibilities of joint philosophical and political orientations in our present juncture. In this way Arendt’s ‘Socrates’ is not a mythic, historic, or dramatic individual, but offers an example of the best of the human condition. Unfortunately, because Arendt held the social conditioning and constraining of Socrates’ possibilities at arm’s length, his status as an exemplar is problematic and he ends up referring to a historical rather than contemporary possibilities. While Arendt had resources in her notion of the ‘world’ to better ground her simultaneously analytic and normative construction of ‘Socrates’, the lack of a social grounding makes ‘Socrates’ a significantly unmoored and shifting signifier. After showing the vacillations of ‘Socrates’ in Arendt, I supplement her normatively laden account with a Weberian grounding. With this firmer social grounding, ‘Socrates’ can refer to the possibilities of joint philosophical and political orientations in ancient Athens and thereby highlight how our world makes a contemporary version unlikely or impossible. Yet, this Weberian grounding comes at a cost. The normative dimension essential in Arendt’s ‘Socrates’ is lost due to Weberian value-neutrality. ‘Socrates’ can name a contemporary unlikelihood or impossibility, but if the enveloping social order does not value what it renders impossible, Weberian ideal-types on their own are incapable of offering normative resources for critique. I conclude by blending a Weberian social mooring with Arendt’s value-laden framework for social analysis and thereby recuperate the missing normative dimension. In short, by accepting the relational, necessarily plural, and dynamic root of human action we can, much like Arendt’s intended use of ‘Socrates’, value orientations that best express these norms, and criticize contemporary conditions that constrain their realization.     

Collective rumination: When “problem talk” impairs organizational resilience

When adversity strikes, organization members often turn to others in order to vent their negative emotions and receive social support. While social interaction is commonly seen as a major resource for organizational resilience, dysfunctional social interactions and their negative effects on coping with and overcoming adversity are less well understood. This conceptual article develops theory on collective rumination—defined as repetitive and prolonged discussions of adverse events that center on the negative and uncontrollable aspects of the situation—and its detrimental effects on organizational resilience. We elaborate that collective rumination emerges through a vicious circle of a shared negative situational assessment and mutual contagion with highly negative emotions. Based on our theorizing, we propose that collective rumination is negatively related to three core dimensions of organizational resilience: perceptions of control, commitment to joint action, and the acceptance of adversity as a challenge. With our conceptual article, we answer earlier calls to theorize about forms of social interactions that are not valuable but destructive for organizational resilience and elucidate previously neglected social dynamics that are dysfunctional for recovering from adversity.     

从自尊的文化差异说起

在不同的文化背景中,自尊既有相似性,也有差异性。在东西方文化中,自尊在其根源性、包容性及表达性等方面均存在差异。树立文化差异性与普遍性的意识,加强对自尊文化差异的研究对于科学地认识社会心理现象和学科建设都具有重要意义。未来可以从自尊的内涵、自尊研究的内容及研究方法等方面开展自尊的中国化研究。     

Autonomous agency,we-agency,and social oppression

Theories of collective intentionality and theories of relational autonomy share a common interest in analyzing the social dynamics of agency. However, whereas theories of collective intentionality conceive of social groups primarily as intentional and voluntarily willed, theories of relational autonomy claim that autonomous agency is both scaffolded and constrained by social forces and structures, including the constraints imposed by nonvoluntary group membership. The question raised by this difference in view is whether social theorizing that overlooks the effects of nonvoluntary social group membership on individual and joint agency overlooks crucial aspects of the social dynamics of agency. To explore this question, this article first evaluates Michael Bratman's planning analysis of individual agency from the perspective of relational autonomy theory and compares it with a narrative self-constitution account of temporally extended agency. It then evaluates Bratman's analysis of shared agency and discusses Shaun Gallagher and Deborah Tollefsen's concept of we-narratives, which extends the notion of narrative construction to shared agency. Overall, the argument aims to show that if we are interested in understanding the social dynamics of agency, it is critical to attend to the way that agents exercise their intentional agency in relation to internalized and external social constraints.     

Biology Precedes, Culture Transcends: An Evolutionist's View of Human Nature

I will, first, outline what we currently know about the last 4 million years of human evolutionary history, from bipedal but small-brained Australopithecus to modern Homo sapiens, our species, through the prolific toolmaker Homo habilis and the continent wanderer Homo erectus. I shall then identify anatomical traits that distinguish us from other animals and point out our two kinds of heredity, the biological and the cultural.
Biological inheritance is based on the transmission of genetic information, in humans very much the same as in other sexually reproducing organisms. But cultural inheritance is distinctively human, based on transmission of information by a teaching and learning process that is in principle independent of biological parentage. Cultural inheritance makes possible the cumulative transmission of experience from generation to generation. Cultural heredity is a swifter and more effective (because it can be designed) mode of adaptation to the environment than the biological mode. The advent of cultural heredity ushered in cultural evolution, which transcends biological evolution.
I will, finally, explore ethical behavior as a model case of a distinctive human trait, and seek to ascertain the causal connections between human ethics and human biology. My conclusions are that (1) moral reasoning—that is, the proclivity to make ethical judgments by evaluating actions as either good or evil—is rooted in our biological nature; it is a necessary outcome of our exalted intelligence, but (2) the moral codes that guide our decisions as to which actions are good and which ones are evil are products of culture, including social and religious traditions. This second conclusion contradicts those evolutionists and sociobiologists who claim that the morally good is simply that which is promoted by the process of biological evolution.     

Culture Cultivating Culture: The Four Products of the Meaning-Made World

Culture, in a semiotic cultural psychology, is defined from the viewpoint of cultivation—the meaning making processes that give meaning to the world (Valsiner 2000, 2007a). However, the individual is not simply a process-machine in an empty world—there are both the external outcomes of meaning making (individual and group based) as well as the collective influence on the cultivation process. I argue to examine the cultivation process more completely, one must look at these external influences that catalyze future cultivation processes. By examining the power of the external (environmental Umwelten) and group-internal (myths, morals), a much greater understanding of the behavior of individuals can be accomplished beyond examining the individual’s process of meaning making. Further work into examining the objects that affectively activate the individual as well as group action and meaning making is called for and examples of such studies are given.     

The Humanizing Brain: An Introduction

The rediscovery of the sacred needs to take into account the neural underpinnings of faith and meaning and also draw on the insights of the emerging discipline of complexity studies, which explore a tendency toward adaptive self-organization that seemingly is inherent in the universe. Both neuroscience and complexity studies contribute to our understanding of the brain's activity as it transforms raw stimuli into recognizable patterns, and thus "humanizes" all our perceptions and understandings. The brain is our physical anchor in the natural environment— and its human capacities orbit us into the emerging world of culture (including religion), which provides a template for the brain's function of making sense of an ambiguous reality. The humanizing brain holds together scientific causality and religious meaning, working both bottom-up (linking the physical and the experiential) and top-down (beginning with the whole of things, or God). These processes we know as "mind" (experienced as intentionality, subjective consciousness, empathy, imagination, memory, adaptability). We maintain that such processes are not only subjective but built into "the way things really are." Thus, they carry the most privileged information about the nature of reality to which we human beings have access. For not only are we humans observers and logicians, but we are embedded in the larger reality; and as we strive to make sense of it all, we become both Homo sapiens and Homo religiosus .     

Some contributions of a psychological approach to the study of the sacred

ABSTRACT

This paper examines some of the contributions psychology is making to the study of the sacred and its role in human functioning. The focus here is not on the ontological reality of the sacred, but rather perceptions of the sacred. We suggest that psychological theory and research on this topic offers: a clarification of the meaning of the sacred; new knowledge about sanctification – the process through which people come to perceive the sacred in daily life; a response to criticisms about the scientific study of the sacred; a sharper perspective on the meanings of religion and spirituality; a method for measuring sanctification; knowledge about the ways perceptions of the sacred predict important aspects of human behavior, and; an understanding of the sacred as a product of psychological, social, institutional, cultural, and situational forces. We conclude that the sacred represents a vital phenomenon of interest for religious and spiritual study.     

Bicultural identities: The interface of cultural, personality, and socio-cognitive processes

This paper presents recent work examining the meaning and impact of individual variations in the way bicultural individuals organize their two cultural identities, a construct that we call Bicultural Identity Integration (BII). While biculturals high on BII describe their two cultural identities as ‘compatible’ (fluid and complementary), biculturals low on BII experience them as largely ‘oppositional’ (i.e., conflicting and disparate). We first report experimental evidence for how variations in BII moderate biculturals’ socio-cognitive behavior, specifically, the way in which bicultural individuals process cultural knowledge and use it to interpret social behavior. We then report structural equation modeling findings that elucidate some important personality, contextual, and performance predictors of BII. Finally, we conclude with a brief discussion of how the study of bicultural identities provides an ideal ground for the integration of cultural and personality psychology.     

?Symbolisierung�� als intersubjektive und intrapsychische Dynamik

Igor A. Caruso (1914?C1981), one of the founders of the International Federation of Psychoanalytic Societies (IFPS) in 1962, began to discuss questions of the interplay of biological, social and evolutional realities and intrapsychic development in the early 1950s with the early Vienna Circle of Depth Psychology. Caruso understood that the specific human ability to transcend the overdetermined biological constitution into a development of consciousness, care and self-awareness is basic for the need and lifelong activity of intersubjective relationship. Sexual and survival drives as the biological basis contain their own transformation as cultural potency within the subject-object relationship. Each act of relationship to things and living objects creates a new reality which is a meaningful symbol for both parts of the relationship in their own individual reality. This new, third, reality gains full effectiveness for both actors as ??symbolic realism?? and initiates the ongoing development. In this understanding psychic development is a process of changing interactive creation and effectiveness, following biological drive dynamics as well as its inherent future transformations by attachment. Symbolization is therefore the main intrapsychic and intersubjective activity of development of object-awareness and self-awareness. Caruso emphasized the meaning of symbol and symbolization as an act of relationship to and within the world and consequently understood psychoanalytical theories as well as a changing symbolization of relationship.     

A Social Constructivism Model of Ethical Decision Making in Counseling

Social constructivism is defined as an intellectual movement in the mental health field that directs a social consensual interpretation of reality. A social constructivism approach redefines the ethical decision‐making process as an interactive rather than an individual or intrapsychic process. The process involves negotiating, consensualizing, and, when necessary, arbitrating. Counselors are guided by social and cultural factors in defining what is acceptable ethical practice.     

A Social Psychology of Cultural Dynamics: Examining How Cultures Are Formed,Maintained, and Transformed

Social psychological research on culture has mainly focused on differences in psychological processes between cultural groups. However, in the globalizing world today, a complementary approach to culture, a social psychology of cultural dynamics, is emerging as a critical research program. Adopting a neo‐diffusionist meta‐theory of culture, it regards culture as emerging from the processes of cultural transmission in situated social activities, and examines the dynamics involved in the formation, maintenance, and transformation of culture over time. The paper reviews recent research on culture in this perspective and makes suggestions about future directions.