Androgeny,Flexibility, and Individualism

Questionnaire data from 195 college students were examined to clarify the relationships among masculinity, femininity, and androgyny and self-perceived flexibility and individualism. Analysis of variance (ANOVA) and hiearchical regression showed no evidence for unique positive "androgyny" effects, while higher masculinity was associated with flexibility and individualism, particularly among women. Contrary to expectations, "androgynous" men were more rigid and conforming, while the cross-typed were most flexible and independent.     

Innovation,illegitimacy, and individualism

Abstract

Simonton has reported an interesting set of findings concerning the relationship between creativity and what he terms social pathology. To speak of social or political pathology is to use a metaphor, the meaning of which would seem to be almost completely relative. For example, democracy is a pathological state for one who believes in the divine right of kings, but the latter belief seems delusional to one who holds democratic principles. Thus, creativity is related to certain social phenomena, but it is not clear if we should classify these phenomena as pathological. In my own research on British history, I have found that an egotistic and asocial emphasis in poetry consistently cooccurs with high rates of scientific and technological innovation, illegitimate births, and industrial productivity. In one way or another all of these phenomena have to do with individualism and independence or nonconformity. Whether such epochs of lessened social solidarity should be called pathological or healthy seems to be a matter of taste rather than fact. The gist of Simonton's explanations of how social factors influence the amount of creativity is reasonable, but some apparent flaws in the details of these explanations are pointed out in this commentary.     

Normativeness and individualism

Five experiments were conducted with a twofold aim: firstly, examine the normativeness of some important features of Western individualism, and secondly, determine what aspect of social value serves as the anchor for their potential normativeness. Five key constituents of individualism were studied. A questionnaire composed of five sub‐questionnaires was used, each one referring to an ‘individualistic’ constituent and to its opposing ‘collectivistic’ referent. Two main paradigms in the judgment‐norm approach were implemented, one implying self‐presentation strategies and the other implying social judgments. Together, the results revealed that only three constituents of individualism can be considered normative—self‐sufficiency, individual anchoring, and internality—and that one of the constituents—the primacy of individual goals—is not normative at all, and may be even counter‐normative. The results pointed out an individualistic pattern that is much less homogeneous than often assumed. Copyright © 2004 John Wiley & Sons, Ltd.     

Methodological individualism

The doctrine of methodological individualism is clarified and different versions of it are distinguished. The main thesis of the article is that methodological individualism is either a false doctrine or else a doctrine compatible with functionalism, structuralism, and Marxism. Positively it is maintained that, for all we know, collective entities such as power structures may shape our beliefs and values; these beliefs and values may explain some of our actions and expectations. These actions and expectations, together with similar actions and expectations of other people, caused in a similar fashion, may in turn constitute social phenomena. This means that, for all we know, in our best explanations of some social phenomena we may well need to have recourse to collective entities.     

Ontological individualism reconsidered

The thesis of methodological individualism in social science is commonly divided into two different claims—explanatory individualism and ontological individualism. Ontological individualism is the thesis that facts about individuals exhaustively determine social facts. Initially taken to be a claim about the identity of groups with sets of individuals or their properties, ontological individualism has more recently been understood as a global supervenience claim. While explanatory individualism has remained controversial, ontological individualism thus understood is almost universally accepted. In this paper I argue that ontological individualism is false. Only if the thesis is weakened to the point that it is equivalent to physicalism can it be true, but then it fails to be a thesis about the determination of social facts by facts about individual persons. Even when individualistic facts are expanded to include people’s local environments and practices, I shall argue, those still underdetermine the social facts that obtain. If true, this has implications for explanation as well as ontology. I first consider arguments against the local supervenience of social facts on facts about individuals, correcting some flaws in existing arguments and affirming that local supervenience fails for a broad set of social properties. I subsequently apply a similar approach to defeat a particularly weak form of global supervenience, and consider potential responses. Finally, I explore why it is that people have taken ontological individualism to be true.     

Possession consciousness,religious individualism,and subjectivity in Brazilian Umbanda

This article explores perceived changes in patterns of consciousness in relation to possession phenomena among a sector of urban practitioners of the Brazilian religion of Umbanda, and argues that these perceptions have been accompanied by the emergence of a more individualist approach to religious selfhood which aims to lay claim to a particular vision of Umbanda. These Umbandists understand their spirit universe in ontologically plastic terms, relativizing spirit identities much like Umbanda’s founders. The increasing emphasis given to conscious forms of possession tallies with a relatively new attention to the self and its awareness of tradition, thought to be lacking in previous generations. This article also defends that we can produce an anthropological understanding of possession as having cosmogonic rather than just expressive effects.     

Truth,authority and epistemological individualism in new age thought

Several problems are involved in studying the New Age, ranging from mapping its enormous diversity of beliefs and practices to locating it with reference to the conditions of modernity and postmodernity. With the latter issue in mind, the article is an analysis of understandings of truth and authority in the New Age. Against the assumption of some theorists, one of the central aims of the discussion is to demonstrate that, epistemologically speaking, the New Age is essentially a manifestation of modernity rather than postmodernity. Having established that, it is also shown that there are certain postmodern elements within the New Age network, as well as a superficial embracing of postmodernity and an emerging postmodern critique, all of which produce increasingly apparent tensions and confusion. The final section provides a critique of some of the principal problem areas.     

Three components of individualism

In this article, following an assumption that individualism and collectivism are separate factors, we have further established that three central components of individualism can be distinguished. In the first part of the article we examined whether the three proposed components of individualism—autonomy, mature self‐responsibility, and uniqueness—can be distinguished from each other in one cultural context, Estonia. A new scale was developed to measure the three aspects of individualism which demonstrated both the reasonable internal‐consistency reliability as well as convergent and divergent validity with several other measures of individualism and collectivism and related constructs. In the second part of the article we studied whether individualism generalizes across specific contexts or domains of social relationships, namely, across relations with family and close others; friends and peers; state and nation. The results of the three‐mode principal component analysis showed that the individualistic tendencies of the respondents did not differ much while measured toward the three types of social relation. Copyright © 2002 John Wiley & Sons, Ltd.     

Meditation,mindfulness and cognitive flexibility

This study investigated the link between meditation, self-reported mindfulness and cognitive flexibility as well as other attentional functions. It compared a group of meditators experienced in mindfulness meditation with a meditation-naïve control group on measures of Stroop interference and the “d2-concentration and endurance test”. Overall the results suggest that attentional performance and cognitive flexibility are positively related to meditation practice and levels of mindfulness. Meditators performed significantly better than non-meditators on all measures of attention. Furthermore, self-reported mindfulness was higher in meditators than non-meditators and correlations with all attention measures were of moderate to high strength. This pattern of results suggests that mindfulness is intimately linked to improvements of attentional functions and cognitive flexibility. The relevance of these findings for mental balance and well-being are discussed.     

Nations' rated individualism and suicide and homicide rates

Individualism ratings for 27 nations were not associated with suicide or homicide rates after controls for per capita gross domestic product.     

Meaning making,adversity, and regulatory flexibility

Despite the widely accepted belief that meaning making is essential for mental health following adversity, the available research continues to provide mixed findings: meaning making is sometimes evident, sometimes not, and more frequently than we would expect associated with poor health outcomes. The papers that comprise this special issue of Memory put flesh to those bones by approaching the question from a narrative memory perspective. Meaning making, these studies demonstrate, is a multi-faceted phenomenon and whether it is necessary or adaptive depends on which particular form of meaning making is considered and on the context and timing in which it occurs. To situate these insights in a broader framework I consider parallels with the emergent literature on regulatory flexibility and briefly review recent research and theory on that construct as it has been applied in the literatures on coping and emotion regulation. Finally, I close by suggesting a basic framework, informed by the flexibility construct, that might guide future research on meaning making.     

Gender bias and individualism: Responses to case vignettes among psychologists, professors, and students

This study examined the extent to which psychologists, when compared to university professors and evening school students, employ individualist values differentially in their responses to vignettes describing males and females. The participants responded to 6 vignettes by choosing initial hypotheses that reflected either utilitarian (tradition-ally masculine) or expressive (traditionally feminine) themes. Two vignettes involved a sex of client manipulation, but neither resulted in a sex of client effect. An analysis of the responses to the remaining 4 vignettes indicated a marked preference for the masculine form of individualism for males, but were evenly divided for females in all three groups. These results suggest that psychologists were just as likely to engage in bias as others.