Would you post that picture and let your dad see it? Culture,honor, and Facebook

Honor means “high respect; esteem,” but it has different associations for different cultures. In honor cultures (Turkey), esteem depends on one's own perception of self‐worth and on other people's opinions. In those cultures, honor is easily lost and difficult to regain. In dignity cultures (northern America), esteem mainly depends on the individual and cannot be taken away by others. One way to lose honor in Turkey is through behaviors that may be seen as “potentially improper.” Thus, we expected that posting pictures of such behaviors on Facebook (e.g., at a party; with one's boyfriend/girlfriend) and letting others see them would be less likely in Turkey than in the northern United States. Moreover, we investigated whether honor endorsement was the reason for this difference. We examined participants' posting intentions and actual Facebook behaviors. As expected, Turkish participants were less willing to post and let others (especially their relatives) see their potentially improper pictures compared with northern Americans. Moreover, honor endorsement negatively predicted the willingness to post such pictures only in Turkey, especially for women. This suggests that in honor cultures, the concern for losing honor could be the underlying reason for avoiding social media postings that could be potentially perceived as improper. Copyright © 2015 John Wiley & Sons, Ltd.     

A Logical Transmission Principle for Conclusive Reasons

Dretske's conclusive reasons account of knowledge is designed to explain how epistemic closure can fail when the evidence for a belief does not transmit to some of that belief's logical consequences. Critics of Dretske dispute the argument against closure while joining Dretske in writing off transmission. This paper shows that, in the most widely accepted system for counterfactual logic (David Lewis's system VC), conclusive reasons are governed by an informative, non-trivial, logical transmission principle. If r is a conclusive reason for believing p in Dretske's sense, and if p logically implies q, and if p and q satisfy one additional condition, it follows that r is a conclusive reason for believing q. After introducing this additional condition, I explain its intuitive import and use the condition to shed new light on Dretske's response to scepticism, as well as on his distinction between the so-called ‘lightweight’ and ‘heavyweight’ implications of a piece of perceptual knowledge.     

Maps and Absent Symbols

absence is the claim that, if a symbol appears on a map, then absence of the symbol from some map coordinate signifies absence of the corresponding property from the corresponding location. This claim is highly intuitive and widely endorsed. And if it is true, then cartographic representation is strikingly different from linguistic representation. I argue, however, that absence is false of various maps and that we have no reason to believe it is true of any maps. The intuition to the contrary results from mistaking what a map simply conveys for what it literally represents.     

Dialetheism and the Impossibility of the World

This paper first offers a standard modal extension of dialetheic logics that respect the normal semantics for negation and conjunction, in an attempt to adequately model absolutism, the thesis that there are true contradictions at metaphysically possible worlds. It is shown, however, that the modal extension has unsavoury consequences for both absolutism and dialetheism. While the logic commits the absolutist to dialetheism, it commits the dialetheist to the impossibility of the actual world. A new modal logic AV is then proposed which avoids these unsavoury consequences by invalidating the interdefinability rules for the modal operators with the use of two valuation relations. However, while using AV carries no significant cost for the absolutist, the same isn't true for the dialetheist. Although using AV allows her to avoid the consequence that the actual world is an impossible world, it does so only on the condition that the dialetheist admits that she cannot give a dialetheic solution to all self-referential semantic paradoxes. Thus, unless there are any further available modal logics that don't commit her to the impossibility of the actual world, the dialetheist is faced with a dilemma. Either admit that the actual world is an impossible world, or admit that her research programme cannot give a comprehensive solution to the self-referential paradoxes.     

An Elicited‐Production Study of Inflectional Verb Morphology in Child Finnish

Many generativist accounts (e.g., Wexler, 1998) argue for very early knowledge of inflection on the basis of very low rates of person/number marking errors in young children's speech. However, studies of Spanish (Aguado‐Orea & Pine, 2015) and Brazilian Portuguese (Rubino & Pine, 1998) have revealed that these low overall error rates actually hide important differences across the verb paradigm. The present study investigated children's production of person/number marked verbs by eliciting present tense verb forms from 82 native Finnish‐speaking children aged 2;2–4;8 years. Four main findings were observed: (a) Rates of person/number marking errors were higher in low‐frequency person/number contexts, even excluding children who showed no evidence of having learned the relevant morpheme, (b) most errors involved the use of higher frequency forms in lower frequency person/number contexts, (c) error rates were predicted not only by the frequency of person/number contexts (e.g., 3sg > 2pl) but also by the frequency of individual “ready‐inflected” lexical target forms, and (d) for low‐frequency verbs, lower error rates were observed for verbs with high phonological neighborhood density. It is concluded that any successful account of the development of verb inflection will need to incorporate both (a) rote‐storage and retrieval of individual inflected forms and (b) phonological analogy across them.     

A Rural Youth Consumer Perspective of Technology to Enhance Face-to-Face Mental Health Services

The imbalance between need and available resources with respect to youth mental ill-health has encouraged a growing body of literature around technology to support existing face-to-face services. However, this literature has not adequately investigated the perspective of youth as consumers and no data exists on the views of rural youth. In response to this gap, in-depth qualitative study investigated the perspectives of rural youth who were currently seeking help at a mental health service. Semi-structured interviews were carried out with a clinical sample of 10 young people (5 female), aged 16–22 years. Participants were recruited from two different mental health services located in two rural South Australian regions. Data were analysed via inductive thematic analysis. Results highlighted a young person’s desire for self-determination around their health and help-seeking within a service current environment that systematically subverts it. Overall, participants had long and complex histories of help-seeking associated with a history of isolation, disadvantage and trauma. A strong need for personal connection in the context of help-seeking was evident. Preferences for, and actual use of, the internet for mental healthcare existed on a continuum from no current (or future desire) to use technologies through to active interest in, and current use of, technologies as an adjunct to face-to-face care. Limited financial and infrastructural resourcing made it more difficult to access help online. Understanding and actively seeking out these views in design and implementation of technologies is in line with the current shift toward more consumer-focused and inclusive service design and delivery.     

Well-Being’s Relation to Religiosity and Spirituality in Children and Adolescents in Zambia

The relations among dimensions of subjective well-being (i.e., happiness and life satisfaction), spirituality and religiousness were assessed in children (aged 7–12, n = 391) and adolescents (aged 13–19, n = 902) in Zambia. These participants were sampled from schools in both urban and rural regions that represented a relatively wide range of affluence. Participants self-reported their happiness using the Faces Scale and the Subjective Happiness Scale, and their life satisfaction using the Student Life Satisfaction Scale. The surveys were available in English as well as two local languages, and were delivered in classroom settings. To assess religiosity, participants were asked about the frequency that they attended church and about the importance of religion in their life. To assess spirituality, participants were asked about whether they considered themselves to be a spiritual person and about the nature domain of spirituality (e.g., “I feel connected to nature”). Results indicated that age, gender, grade and religiosity were not strong predictors of children’s well-being. However, spirituality accounted for 21 % of the variance in life satisfaction beyond these demographic variables and religiosity, but did not account for additional variance in happiness. The results were similar for adolescents except that the demographic variables were weakly predictive of their life satisfaction, and religiosity was a modest predictor of their happiness. Spirituality predicted variance in happiness and life satisfaction more so among adolescents than among children. These results confirm earlier work showing that spirituality, but not necessarily religiosity, is associated with children’s and adolescents’ well-being.