A Cross-Cultural and Developmental Analysis of Self-Esteem in Chinese and Western Children

In this review, we examine the construct of self-esteem from a cross-cultural perspective in Chinese and Western children and adolescents. We also explore the role of childrearing practices in the development of self-esteem in these different cultures. In doing so, we first review the concepts of emic (i.e., variations in patterns of behavior within a given culture) and etic research (i.e., variations in common patterns of behavior or activities across cultures). Then, we invoke Berry's notions of “imposed-etic” and “derived-etic” approaches (J. Berry, 1989) in understanding crucial cross-cultural differences that are evident in the literature. We pose basic questions such as: (1) What does self-esteem “look” like in Chinese children? (2) How do childrearing practices in China influence the development of self-esteem in children? And, (3) what are the limitations of cross-cultural research in understanding a phenomenon such as self-esteem? We suggest that self-esteem does not “mean” the same things across these collectivist and individualistic cultures. We conclude our discourse with specific recommendations for clinical theory, research, and practice.     

Afterword: Elaborating Health and Medicine’s Publics

This essay argues that medical and health humanists interested in the rhetorical work of publics can extend their research by attending to embodiment and infrastructure. In addition to discussing how such strategies are illustrated in the essays appearing in this special issue, I relate them to the rhetorical study of personal health records (PHRs) as described in consumer-directed arguments. I conclude by posing two questions to health and medical humanists: “How do discursive constructions of publics and more specific instantiations of embodied experiences mutually shape each other?” and “What do the infrastructures of health and medical users look like and involve in their enactment?”     

The fate of a warrior culture

Jonathan Lear in Radical Hope tackles the idea of cultural devastation, in the specific case of the Crow Indians. What do we mean by “annihilation” of a culture? The moral point of view that he imagines as he reconstructs the eve and aftermath of this annihilation is not second personal, of obligation, but first personal, in the collective and singular, as told by the Crows, with Lear as “analyst.” Radical Hope is a study of representative character of a people—of virtue, courage, resilience, and hope in the face of cultural collapse. The leading questions are shaped by ancient Greek ethics, but with a twist: On the brink of cultural death, what counts for us as good living and what is the nature of the virtues or excellences that constitute it? How might a leader, a phronimos, exemplify it? This puts it too narrowly. The questions, also, are Wittgensteinian: How does a nation go on, when the concepts and way of life it has lived by for centuries are no more? What does it mean to go on? What does it mean to stop when the marks of going on are no longer?     

Reading the Lives of Others: Biography as Political Thought in Hannah Arendt and Simone de Beauvoir

In this essay, I focus on two biographical works by Hannah Arendt and Simone de Beauvoir that I read as political texts: Rahel Varnhagen: The Life of a Jewess (Arendt 1957 ) and “Must We Burn Sade?” (Beauvoir 2012 ). Reading Arendt's Varnhagen and Beauvoir's “Sade” side by side illuminates their shared preoccupation with lived experience and their common political premises: the antagonism between freedom and sovereignty, and the centrality of action and constructive relations with others. My argument is that these texts constitute an original style of political thinking, which I call politico‐biographical hermeneutics, or reading the life of others as exercises in political theory. Politico‐biographical hermeneutics, as I take it, is not a systematic methodology, but an approach to interpreting sociopolitical forces as they come to bear and are embodied and inscribed in the lived experiences, struggles, and works of representative or exemplary individuals. This approach identifies the political lessons of lived experience and supports one of the central claims of feminist philosophy, namely, that the personal and the political are not antithetical, but relational.     

Hannah Arendt,evil and the eradication of thought

Evil deeds may be committed intentionally or out of madness, but it is those who follow orders that present us with the most complex moral, philosophical and psychological questions. In writing about the banality of evil, Hannah Arendt argues that “in granting pardon, it is the person and not the crime that is forgiven; in rootless evil there is no person left whom one could ever forgive.” Arendt postulates that “being a person” necessarily entails the acts of memory and thought. This paper explores Arendt’s ideas on memory and thought and how these processes can become subverted in the service of a higher order. Clinical material illustrates Whitmer’s idea of dissociation as an “impairment of subjectivity” as distinct from Freud’s view of dissociation as a form of repression. This shift in theoretical perspective sheds new light on our understanding of the totalitarian state of mind, i.e. of the mind of a “nobody”, and the conditions within which evil is committed.     

Psychoanalyse und Psychotherapie, Bildung und Erziehung

Psychotherapy and psychoanalysis form a contrast – in particular in German-speaking countries – comparable to that between education and “Bildung”: psychotherapy and education intentionally and purposefully influence the patient or pupil whereas psychoanalysis and “Bildung” pursue the ideal of a development process which is to a great extent free from outside influences. The present paper aims to show that these seemingly contrasting pairs have been artificially differentiated into extremes. Both are supposed to solve the following paradoxes: the educational paradox “How is freedom possible under constraint?” and the psychoanalytical paradox “How is independence possible under dependency?” It might, however, be possible to overcome the unfruitful contrast in both cases and to keep the feared paradox in abeyance.     

Toward the analysis of close relationships

Two central questions are addressed: (1) How does one distinguish among relationships differing in closeness at any single point in time? (2) How do relationships change over either a short or a long time span? The first question suggests looking inside the Person-Other “intersection.” Findings from several empirical studies are described. The second question leads to discussions of short-term and long-term temporal processes. Regarding long-term pair processes, it is proposed that research can be stimulated by recognizing a five-phase sequence which extends from (a) initial attraction, to (b) building a relationship, (c) continuation, (d) deterioration, and (e) ending; transitions between adjacent phases are considered. The importance of theoretical models is emphasized throughout.     

The logic of Simpson’s paradox

There are three distinct questions associated with Simpson’s paradox. (i) Why or in what sense is Simpson’s paradox a paradox? (ii) What is the proper analysis of the paradox? (iii) How one should proceed when confronted with a typical case of the paradox? We propose a “formal” answer to the first two questions which, among other things, includes deductive proofs for important theorems regarding Simpson’s paradox. Our account contrasts sharply with Pearl’s causal (and questionable) account of the first two questions. We argue that the “how to proceed question?” does not have a unique response, and that it depends on the context of the problem. We evaluate an objection to our account by comparing ours with Blyth’s account of the paradox. Our research on the paradox suggests that the “how to proceed question” needs to be divorced from what makes Simpson’s paradox “paradoxical.”     

Ekklesia in the Midst of Public Outrage Today

Abstract : How are recent widespread movements of public outrage a wake‐up call to churches? Where are there similarities between these movements and what the church is called to be about? How can false gods, hopes, and desires be exposed pastorally? How can the “subversive remembering” of Word and sacrament bring depth to accompany these movements and meaning to the downturns or betrayal of the” American dream” that people are experiencing?     

Public Science of the Savage Mind: Contesting Cultural Anthropology in the Cold War Classroom

“What is human about human beings? How did they get that way? How can they be made more so?” These three questions formed the basis of a fifth‐grade social studies curriculum project developed in the 1960s called Man: A Course of Study, or MACOS. In the years between the curriculum's development in the 1960s and its controversial implementation in the 1970s, two separate sets of concerns served to problematize the use of anthropological materials in public school classrooms. On the one hand, MACOS designers were wary of the possibly racist interpretations of exploring so‐called “primitive” cultures in the classroom. On the other, conservative textbook reformers objected to claims that all cultural solutions to biological problems were morally equivalent. Once MACOS earned a place in national news, it came to embody both hopes for the redemption of American democratic society and fears about the violent nature of humans, depending on one's political perspective. These mixed messages eventually undermined the long‐term success of the program as public science.     

Discussion of care,contribution, and perceived (in)gratitude in the family caregiver and sibling relationship

This qualitative analysis focuses on the discussion of care, division of labor, and perceptions of gratitude and ingratitude between an adult primary caregiver of an elderly parent and his or her sibling(s). Interviews with 20 caregivers addressed the following questions: When do caregivers feel appreciated or unappreciated by siblings? How do siblings communicate that appreciation? How does gratitude influence the experience of caregiving and family relationships during caregiving? Findings revealed that gratitude was manifested through verbal and behavioral expressions, with antithetical communication that left the caregiver feeling unappreciated. Verbal expressions of gratitude included a simple “thank you,” thanks for what the caregiver does, and for who the caregiver is. The inverse of these expressions included neglecting to say “thank you,” failing to identify the extent of the caregiver's work, and communicating criticism. Behavioral expressions took the form of following through on promises, and failing to do so presented as ingratitude.     

Pedagogy Beyond Piracy: Un‐Learning the White Body to Recreate a Body of Learning

This essay highlights a range of questions that arise when white suburban students engage urban neighborhoods of poverty and color in the United States. How can involvement in an “other” context move beyond “educational tourism”? The essay presents a pedagogical style that raises questions of the kind of socialized body one inhabits: either one shaped by presumptions of control and rights of academic observation, or one mobilized to risk involvement in a differently communalized episteme. And while the pedagogy described may not be replicable by faculty who do not share the author's background or cross‐cultural orientation, the rhetorical style of the essay itself enacts the tensions that this pedagogy contends with: the efforts of a white male educator – altered by decades of inner city involvement – to open “white” space in the classroom to other norms of embodiment and other modes of learning. Here is the necessity and impossibility of moving beyond “educational tourism.”     

Kierkegaard,Despair and the Possibility of Education: Teaching Existentialism Existentially

Written collaboratively by two undergraduate students and one professor, this article explores what it would mean to teach existentialism “existentially.” We conducted a survey of how Existentialism is currently taught in universities across North America, concluding that, while existentialism courses tend to resemble other undergraduate philosophy courses, existentialist texts challenge us to rethink conventional teaching practices. Looking to thinkers like Kierkegaard, Beauvoir and Arendt for insights into the nature of pedagogy, as well as recent work by Gert Biesta, we lay out the four qualities that we propose characterize “existentialist” teaching practices: an emphasis on teaching over learning and on the “how” over the what; the cultivation of newness as well as capacities for resistance. Reflecting on the significance of existentialism for classroom dynamics, we conclude by examining the tensions between existentialist commitments to freedom and prevailing trends in higher education. This essay raises questions about the emancipatory potential of existentialist philosophies, especially in the context of undergraduate classrooms.     

A Cross‐Cultural Comparison of Studies of Obedience Using the Milgram Paradigm: A Review

This report presents cross‐cultural comparisons of studies on obedience to authority using the classic Milgram paradigm, which provide answers to the following questions: 1. Overall, does the level of obedience found in the United States differ from that found in other countries? 2. Is the nature or pattern of sex differences in obedience the same or different in the United States and elsewhere? 3. How does Milgram’s “agentic state” conceptualization – that destructive obedience presupposes a shift in responsibility from the perpetrator to the authority – fare cross‐culturally?     

Materialism: Matters Of Definition, Defense, and Deconstruction

How should the metaphysical hypothesis of materialism be formulated? What strategies look promising for defending this hypothesis? How good are the prospects for its successful defense, especially in light of the infamous “hard problem” of phenomenal consciousness? I will say something about each of these questions.     

Absence of evidence and evidence of absence: evidential transitivity in connection with fossils,fishing, fine-tuning,and firing squads

“Absence of evidence isn’t evidence of absence” is a slogan that is popular among scientists and nonscientists alike. This article assesses its truth by using a probabilistic tool, the Law of Likelihood. Qualitative questions (“Is E evidence about H?”) and quantitative questions (“How much evidence does E provide about H?”) are both considered. The article discusses the example of fossil intermediates. If finding a fossil that is phenotypically intermediate between two extant species provides evidence that those species have a common ancestor, does failing to find such a fossil constitute evidence that there was no common ancestor? Or should the failure merely be chalked up to the imperfection of the fossil record? The transitivity of the evidence relation in simple causal chains provides a broader context, which leads to discussion of the fine-tuning argument, the anthropic principle, and observation selection effects.     

On Love and Fortitude: A Relational Discussion of “Poison Cookies”

The author offers a relational perspective on Oram's “Poison Cookies.” The discussion focuses on two central questions. Why does analytic empathy feel like torment to this patient? How does the analysis transmute this experience into healing? In the course of this investigation, the author will also consider the role of envy, the role of the sibling, the analyst's predicament around termination, and our tendency to conflate isolation and solitude.     

K-Lines: A theory of memory

Most theories of memory suggest that when we learn or memorize something, some drepresentation of that something is constructed, stored and later retrieved. This raises questions like: How is information represented? How is it stored? How is it retrieved? Then, how is it used? This paper tries to deal with all these at once. When you get an idea and want to “remember” it, you create a “K-line” for it. When later activated, the K-line induces a partial mental state resembling the one that created it. A “partial mental state” is a subset of those mental agencies operating at one moment. This view leads to many ideas about the development, structure and physiology of memory, and about how to implement framelike representations in a distributed processor.     

Laboring and Hanging Out in the Embodied In‐Between

In this essay I describe how my involvement in the political struggles of an immigrant domestic workers' collective inspired me to hang out not only with the workers, but also with the writings of María Lugones and Hannah Arendt. The essay invites the reader to engage in a playful rereading of Arendt's notion of the worldlessness of laboring in the private realm by putting her into dialogue with Lugones's notion of the hangout that defies the public–private split Arendt adamantly insists on in all her writings. By following the complex physical, mental, and emotional itineraries of immigrant domestic workers to, from, and in‐between a number of places and spaces, I demonstrate how their stories blur the line between public and private, and therefore also between the unfreedom of the body and the presumed escape into the political public. I describe the women's experiences as the living promise of a world that allows for an embodied fluid movement between labor, work, and the freedom “inherent in action” (Arendt 193, 153).     

Stability and Change in Psychosocial Resources during Caregiving and Bereavement in Partners of Men with AIDS

ABSTRACT This study examines the effects of caregiving and bereavement on psychosocial resources in HIV + and HIV? caregivers of men with AIDS. We explored three hypotheses regarding these effects: the “wear and tear” hypothesis, which asserts that the chronic stress of caregiving and bereavement diminishes resources; the “enhancement” hypothesis, which asserts that caregiver resources may increase in response to increased demands; and the “personality” hypothesis, which asserts that psychosocial resources reflect stable personality characteristics. We addressed four questions: (a) What are the effects of caregiving on resources? (b) How do these resources vary by the imminence of the partner's death? (c) What is the effect of the partner's death on these resources? and (d) How does the caregivers' HIV serostatus influence the effects of caregiving and bereavement on resources? Support for the personality hypothesis predominated, with some support for the wear and tear hypothesis, depending on the resource in question. In general, HIV seropositivity did not put people at additional risk for resource depletion.