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131.
Gaertner L Iuzzini J Witt MG Oriña MM 《Journal of personality and social psychology》2006,90(3):426-439
Four experiments examined whether group formation and positive in-group regard require interaggregate comparison as the in-group-requires-an-out-group assumption of the metacontrast principle implies. The authors fostered novel social aggregates with or without a contrasting aggregate with which members could compare and varied intra-aggregate factors (interaction or interdependence). Regardless of whether interaggregate comparison was feasible, the intra-aggregate factors increased the perceived entitativity of the aggregate and positive regard toward the aggregate (i.e., social attraction and cooperation among members). Mediation analyses were consistent with the possibility that the intra-aggregate factors promoted entitativity, which in turn promoted in-group regard. These data suggest that group formation and in-group regard have intragroup origins and do not require comparison with a contrasting social aggregate. 相似文献
132.
133.
Analysis was made of the common sense explanations of 60 Mexican teenage illicit drug users in rehabilitation to determine their drug use debut. The explanatory model was separated into three blocks, two of which contained common sense aspects: interaction between subject's plane and the collectivity; and relationship between subject's interior (subject-family) and exterior (environment or group-pressure). Based on these data, we propose that drug use debut may be linked to subjects' emotional vulnerability which originates in the family image and renders them more susceptible to the influence of others. This kind of reasoning points to a more passive than active, and more social than personal dynamic in drug use debut, important factors for developing preventative measures. 相似文献
134.
135.
Cognitive research on metaphoric concepts of time has focused on differences between moving Ego and moving time models, but even more basic is the contrast between Ego‐ and temporal‐reference‐point models. Dynamic models appear to be quasi‐universal cross‐culturally, as does the generalization that in Ego‐reference‐point models, FUTURE IS IN FRONT OF EGO and PAST IS IN BACK OF EGO. The Aymara language instead has a major static model of time wherein FUTURE IS BEHIND EGO and PAST IS IN FRONT OF EGO; linguistic and gestural data give strong confirmation of this unusual culture‐specific cognitive pattern. Gestural data provide crucial information unavailable to purely linguistic analysis, suggesting that when investigating conceptual systems both forms of expression should be analyzed complementarily. Important issues in embodied cognition are raised: how fully shared are bodily grounded motivations for universal cognitive patterns, what makes a rare pattern emerge, and what are the cultural entailments of such patterns? 相似文献
136.
Dina Ludeña Cebrián 《The Ecumenical review》2010,62(4):361-370
In this article I describe the sources of my indigenous theology out of my own experiences, my worldview, and as a woman. In the first part, I mention our struggles of resistance as the source from which we draw our strength and hopes to resist oppression and dream of a different society, as our ancestors dreamed and acted. I then speak of our living for the day as an act of ideological resistance. It is possible that many readers do not yet understand it, but this involves a worldview different from that of Western capitalism. Some communities in the Amazon still practise this other worldview and take it as their guide. They live day by day, concerned not for the morrow but for the present day; they attempt to live a life of quality, justice and honesty, as if it were the last day of their lives. The source from which our theological enterprise springs is also our wise men and women, who still survive in our communities. They are the guardians of our ancestral wisdom on life, the cosmos and our relations with the created world and its creatures. Moreover, our lifestyle is based on caring for and protecting Pachamama as one of the joint creators with God, who offers us life and enables us to live in the world as brothers and sisters, because we come into being in Pachamama and return to her. 相似文献
137.
This study assessed whether two well known effects associated with cognitive control, conflict adaptation (the Gratton effect) and conflict context (proportion congruent effects), reflect a single common or separate control systems. To test this we examined if these two effects generalized from one kind of conflict to another by using a combined-conflict paradigm (involving the Simon and Spatial Stroop tasks) and manipulating the proportion of congruent to incongruent trials for one conflict (Simon) but not the other (Spatial Stroop). We found that conflict adaptation effects did not generalize, but the effect of conflict context did. This contrasting pattern of results strongly suggests the existence of two separate attentional control systems, one transient and responsible of online regulation of performance (conflict adaptation), the other sustained and responsible for conflict context effects. 相似文献
138.
This article introduces the systems-centered concept of the "group mind" by linking systems-centered thinking and interpersonal neurobiology, building on Siegel's definition of mind as the process of regulating the flow of energy and information. Functional subgrouping, the systems-centered group method for resolving conflicts, discriminates and integrates the flow of energy and information within and between group members, subgroups, and the group-as-a-whole, thus potentiating survival, development, and transformation. This article uses the interpersonal neurobiological framework to discuss functional subgrouping as a tool for developing the group mind: considering how functional subgrouping facilitates emotional regulation, creates a secure relational context, and potentiates neural integration. 相似文献
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140.
Deborah Seltzer-Kelly Sean J. Westwood David M. Peña-Guzman 《Studies in Philosophy and Education》2010,29(5):441-457
Curiously, while the efficacy of the arts for the development of multicultural understandings has long been theorized, empirical
studies of this effect have been lacking. This essay recounts our combined empirical and philosophical study of this issue.
We explicate the philosophical considerations that shaped the development of the arts course we studied, which was grounded
in rather traditional humanist educational thought, informed by Deweyan considerations for pedagogy and multiculturalism.
We also provide an overview of the course and of the study design: the ways in which the course worked to teach aesthetic
theory through a combination of popular and canonical works, and the ways in which it sought to instill a sense of cross-cultural
appreciation and solidarity among students through the inclusion of art from different cultures and generations. We then share
our research findings and our return to the realm of philosophy to interpret them. Our postcolonial analysis incorporates
emerging discussions of the arts as a tool for resistance and dialogue within the system of public education, and revisit
and reconsider the very concept of education for pluralistic democracy. This approach problematizes traditional conceptions
of pluralism, in which an attempt is made to dissolve difference in a common understanding, and instead advocates that works
from among the contemporary popular arts and works drawn from the artistic “canon” alike must be considered and employed for
their instrumental value to the educational process—especially for their ability to prompt an intersubjectivity that is accompanied
by a heightened awareness of difference. 相似文献