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Since stereotypes about appropriate social behavior appear to influence questionnaires and other self-reported data concerning friendship, an in-depth interview format was used to explore gender and age differences in friendship patterns. Thirty-one subjects were interviewed: five young males, six young females, fivemidlife males, five midlife females, five older males, and five older females. As in our previous questionnaire studies, groups described friendship in superficially similar ways. However, in the taped interviews, large gender differences appeared that followed conceptually along instrumental/expressive dimensions. Women at all ages were more expressive in their friendships, showing higher levels of empathy and altruism than men. Age differences also appeared, with men developing increased concern and thoughtfulness in friendship with greater age, and women showing more tolerance and less confrontation of their friends with greater age. 相似文献
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Abstract Has history assigned special obligations to Germans that can transcend generation borders? Do the grandchildren of Holocaust perpetrators or the grandchildren of inactive bystanders carry any obligations that are only related to their ancestry? These questions will be at the centre of this investigation. It will be argued that five different models of justification are available for or against transgenerational obligations, namely liberalism, the unique evil argument, the psychological view, a form of consequentialist pragmatism and the community‐based approach. Only two of these models stand up to philosophical scrutiny. Applying the community‐based model leads to the conclusion that young Germans do indeed have indirect, indeterminate, but strict obligations that transcend generation borders. However, it will be argued that only the obligation of compensation can be restricted to Germans. The remaining two Holocaust‐related obligations of prevention and remembrance have to be seen as universal. 相似文献
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