An exploration of the Indian mindset

Eight hundred and twenty-nine adults, drawn from 12 locations in all four parts of India, participated in a study that explored the joint effects of Indians’ discrepant mindset, context sensitivity, and quality of environment on their modes of behavior. Respondents also predicted how a person is likely to change his behavior when the conditions in which he works change from disabling to enabling. The findings showed that the two most dominant modes of behavior-self-serving calculative and achieving high positive goal — coexisted, but were differently caused. Context sensitivity facilitated both modes of behavior; but adequate infrastructure and friendly and helpful people in the neighborhood encouraged only achieving high positive goal behavior. On the contrary, duplicity in professing desirable but acting under realistic compulsions, poor quality of environment, and low levels of development were conducive to self-serving calculative behavior. As a situation changed from disabling to enabling, a person was likely to shift towards more positive behavior.     

Theorising 'Talk' about 'Religious Pluralism' and 'Religious Harmony' in Singapore

This article aims to make sense of the discourse on 'religious pluralism' and 'religious harmony' in Singapore. My choice of the 'Maintenance of Religious Harmony Act' , passed in 1990, to launch this inquiry is by no means accidental or random. I argue that in addition to an empirical domain, it is a central analytical tool that has provided an occasion for the articulation of a range of taken-for-granted statements about 'religion', 'religious pluralism', and 'religious harmony' in Singapore. I map out how the religious scene is discussed by various parties. The inevitability of Singapore's multi-religiosity, the fragility of religious harmony, and the need for constant vigilance are dominant strands. The article addresses these related areas: a brief historical contextualisation of religion in secular Singapore is followed by a condensed narrative of the conditions and deliberations leading to the Act. Further, the discourse on religious harmony from the early 1990s is juxtaposed to present concerns about religion and religious encounters in Singapore. The intention for this is two-fold: to see if there have been any major shifts in such 'talk, and to use the empirical material to call for the re-conceptualisation of categories/notions, such as 'religious pluralism' and 'religious harmony'.     

The Ways of ‘Being’ and ‘Becoming’ Human

We argue that developing integrative models of psychological phenomenon require dealing simultaneously with information-theoretic and meaning making processes at the individual and group levels. Attempts to fuse these across levels based on intentionality become difficult because phenomena at the lower level organisms are conceptualized employing concrete systems language, while in case of human and social systems both concrete and abstracted systems concepts are used. Intentionality also needs to be looked at as arising out of the processes of both being and becoming. Fusing of psycho-and socio-logics necessarily requires taking into consideration psychological processes and notions of intentionality and future within cultural contexts in a more holistic manner. It is also argued that both at personal and collective levels, human intentionality operate as bounded intentionality alternating between states of being and becoming.     

The influence of an interpolated experience upon recognition

It was demonstrated in a previous experiment that an experience interpolated between an original experience and its recall may bring about changes in the points of emphasis in the recall of the original experience. Moreover, details of the interpolated experience may be recalled as if they had formed part of the original experience. These results were taken to mean that two experiences of a related kind may become merged in memory into something akin to Bartlett's notion of an organized mass of past experiences. In the experiment here reported, the original experience was the hearing of a story, and the interpolated experience the seeing of a picture which illustrated part of the story. When in a recognition test subjects were asked to select from three alternatives (including the original) the one version which was “most like the original story,” a proportion of them preferred to the original story a version which differed from the original by including a number of details from the picture. Asked about details, all the subjects tended to place details from the picture in the story, even if they had not been mentioned there. The results of the two experiments are thought to show that irreversible changes are brought about in the memory of an experience by subsequent experiences of a related kind.     

Observing object motion induces increased generalization and sensitivity

Learning to recognize a new object requires binding together dissimilar images of that object into a common representation. Temporal proximity is a useful computational cue for learning invariant representations. We report experiments that demonstrate two distinct psychophysical effects of temporal association via observed object motion on object perception. First, we use an implicit priming criterion to demonstrate that observation of a dynamic object induces generalization over close temporal neighbors. Second, in contrast to predictions from previous work, we find that shape discrimination between images actually improves following the same training procedure. We suggest that these apparently conflicting sets of results, one demonstrating blurring and the other demonstrating sharpening of the perceived distinction between temporally proximate frames, are consistent with a highly redundant code for object appearance.     

Changing Perspectives in Social Psychology in India: A Journey Towards Indigenization

The popularity and success of social psychology in the U.S. have created the impression that social psychology is purely a Western, if not a U.S. product. Many scholars from African and Asian continents accept this claim that the roots of social psychology are American, and have tried to emulate their research strategies and methodology. Only recently, the European social psychologists have established their identity and distinctness different from the culture of American social psychology. Among Asian social psychologists, there is a growing awareness of a distinct identity and a rediscovery of their cultural heritage. In particular, Indian social psychologists emphasize functional interrelatedness of the self, relations, society, and universe. With this indigenization process, social psychology in India is taking on a character distinctive from that of the West, is imparting a new look to social psychology, and promises to provide what the mainstream social psychology lacks.