Cultural constructions of happiness: theory and emprical evidence

In a review of recent cross-cultural evidence on happiness and well-being, the authors identified substantial cultural variations in (1) cultural meanings of happiness, (2) motivations underlying happiness, and (3) predictors of happiness. Specifically, in North American cultural contexts, happiness tends to be defined in terms of personal achievement. Individuals engaging in these cultures are motivated to maximize the experience of positive affect. Moreover, happiness is best predicted by self-esteem. In contrast, in East Asian cultural contexts, happiness tends to be defined in terms of interpersonal connectedness. Individuals engaging in these cultures are motivated to maintain a balance between positive and negative affects. Moreover, happiness is best predicted by perceived embeddedness of the self in a social relationship. Directions for future research are discussed.     

Narrating the negative consequences of elder care and familial obligation in Atlantic Canada

At a time when renewed emphasis is being placed on the role of the family in providing care for elderly people, shifts in family structures and the demographic profile of societies such as Atlantic Canada are impacting on community structures foundational to familial caregiving practices. Research shows that family members who attempt to provide familial care without adequate support risk negative health and interpersonal consequences. Hence many find it necessary to reflect upon their familial obligations. This article investigates the storytelling processes through which caregivers, aged between 45 and 55 years (N = 26), make sense of their efforts to provide care. We explore the ways in which participants in four focus groups and 12 interviews refer to negative consequences of caring in order to navigate dilemmas arising from their enactment of familial obligations in the absence of adequate support. Copyright © 2003 John Wiley & Sons, Ltd.     

Which studies test whether self‐enhancement is pancultural? Reply to Sedikides,Gaertner, and Vevea, 2007

What types of studies test the question of pancultural self‐enhancement? Sedikides, Gaertner, and Vevea (2007) have identified inclusion criteria that largely limit the question to studies of the better‐than‐average effect (i.e. 27 out of 29 effects that they include as ‘validated’ and ‘relevant’). In contrast, other effects which they labelled as ‘unvalidated’ or ‘irrelevant’ used methods other than the better‐than‐average effect (i.e. 24 out of 24 effects). Because Sedikides et al. are drawing conclusions about pancultural self‐enhancement and not the pancultural better‐than‐average effect, these excluded studies are relevant to the hypothesis under question. Ignoring the findings from other methods is highly problematic, in particular because these other methods yield results that conflict with those from the better‐than‐average effect. An analysis of effects from all studies reveals no support for pancultural self‐enhancement.     

Mnemonic Context Effect in Two Cultures: Attention to Memory Representations?

In two experiments we demonstrate a substantial cross-cultural difference in a mnemonic context effect, whereby a magnitude estimate of a simple stimulus such as a line or circle is biased toward the center of the distribution of previously seen instances of the same class. In support of the hypothesis that Asians are more likely than Americans to disperse their attention to both the target stimulus and its mnemonic context, this effect was consistently larger for Japanese than for Americans. Moreover, the cultural difference was attenuated by an experimentally induced belief in class homogeneity that augmented the context effect itself in both cultures. More important, these belief effects happened in the absence of any objective change in stimulus distribution. Implications for sociocultural shaping of cognition are discussed.     

Is there any "free" choice? Self and dissonance in two cultures

Four experiments provided support for the hypothesis that upon making a choice, individuals justify their choice in order to eliminate doubts about culturally sanctioned aspects of the self, namely, competence and efficacy in North America and positive appraisal by other people in Japan. Japanese participants justified their choice (by increasing liking for chosen items and decreasing liking for rejected items) in the standard free-choice dissonance paradigm only when self-relevant others were primed, either by questionnaires (Studies 1-3) or by incidental exposure to schematic faces (Study 4). In the absence of these social cues, Japanese participants showed no dissonance effect. In contrast, European Americans justified their choices regardless of the social-cue manipulations. Implications for cognitive dissonance theory are discussed.     

Cultural affordances and emotional experience: socially engaging and disengaging emotions in Japan and the United States

The authors hypothesized that whereas Japanese culture encourages socially engaging emotions (e.g., friendly feelings and guilt), North American culture fosters socially disengaging emotions (e.g., pride and anger). In two cross-cultural studies, the authors measured engaging and disengaging emotions repeatedly over different social situations and found support for this hypothesis. As predicted, Japanese showed a pervasive tendency to reportedly experience engaging emotions more strongly than they experienced disengaging emotions, but Americans showed a reversed tendency. Moreover, as also predicted, Japanese subjective well-being (i.e., the experience of general positive feelings) was more closely associated with the experience of engaging positive emotions than with that of disengaging emotions. Americans tended to show the reversed pattern. The established cultural differences in the patterns of emotion suggest the consistent and systematic cultural shaping of emotion over time.     

The logic of the stimulus

This paper examines the contribution of stimulus processing to animal logics. In the classic functionalist S-O-R view of learning (and cognition), stimuli provide the raw material to which the organism applies its cognitive processes–its logic, which may be taxon-specific. Stimuli may contribute to the logic of the organism's response, and may do so in taxon-specific ways. Firstly, any non-trivial stimulus has an internal organization that may constrain or bias the way that the organism addresses it; since stimuli can only be defined relative to the organism's perceptual apparatus, and this apparatus is taxon-specific, such constraints or biases will often be taxon-specific. Secondly, the representation of a stimulus that the perceptual system builds, and the analysis it makes of this representation, may provide a model for the synthesis and analysis done at a more cognitive level. Such a model is plausible for evolutionary reasons: perceptual analysis was probably perfected before cognitive analysis in the evolutionary history of the vertebrates. Like stimulus-driven analysis, such perceptually modelled cognition may be taxon-specific because of the taxon-specificity of the perceptual apparatus. However, it may also be the case that different taxa are able to free themselves from the stimulus logic, and therefore apply a more abstract logic, to different extents. This thesis is defended with reference to two examples of cases where animals' cognitive logic seems to be isomorphic with perceptual logic, specifically in the case of pigeons' attention to global and local information in visual stimuli, and dogs' failure to comprehend means-end relationships in string-pulling tasks.This contribution is part of the special issue “Animal Logics” (Watanabe and Huber 2006).     

The Sins of Their Fathers: When Current Generations Are Held to Account for the Transgressions of Previous Generations

When are current generations held accountable for transgressions committed by previous generations? In two studies, we test the prediction that current generations will only be assigned guilt for past atrocities when victim group members perceive high levels of cultural continuity between historical perpetrators and the current generation within the perpetrator group. Japanese participants were presented with information describing the current generation of Americans as either similar or dissimilar in personality to the Americans who were implicated in dropping the atomic bomb on Japan during World War II. The results of both studies revealed that victim group members assigned more guilt to current Americans when they perceived high (compared to low) outgroup continuity, and they did so relatively independently of the transgressor group's guilt expressions.     

Perceptual grouping and detection of trial-unique emergent structures by pigeons

Animal Cognition - Detecting global patterns in the environment is essential to object perception and recognition. Consistent with this, pigeons have been shown to readily detect and locate...     

Outgroup homogeneity effect in perception: An exploration with Ebbinghaus illusion

An outgroup homogeneity (OH) effect implies that outgroup members are perceived to be more similar than ingroup members. At present, however, it is not clear whether the OH effect is truly perceptual. Here, we used an Ebbinghaus illusion to demonstrate the OH effect in perception. Participants were presented with one central face that was surrounded by four surrounding faces. The central face was judged to be smaller as the size of the surrounding faces increased, thereby demonstrating an Ebbinghaus illusion. As predicted, however, this illusion was significantly greater when the faces allegedly belonged to an outgroup than when they allegedly belonged to an ingroup. This perceptual OH effect bore no significant relationship with cognitive OH measures. The perceptual versus cognitive OH effects might therefore be mediated by separate mechanisms.