When conveying a message may hurt the relationship: Cultural differences in the difficulty of using an answering machine

Cultures differ in their emphasis on the two core functions of communication, conveying information and maintaining the relationship. Because answering machines primarily serve the former function, their use may show cultural differences. Leaving a message is cognitively more taxing for Japanese than Americans, as indicated by poorer performance on a secondary task (Study 1). This performance decrement reflects that Japanese allocated more cognitive resources to tailoring the message to the recipient, consistent with their culture’s higher emphasis on relationship goals. Such cross-cultural differences were not restricted to the laboratory situation. Although equally likely to own an answering machine, Japanese reported a higher rate of hanging up when reaching an answering machine than Americans (Study 2). The difficulties that Japanese experience when leaving a message on an answering machine are partly due to the lack of feedback channel. Theoretical implications are discussed.     

The development of personal autonomy throughout cultures

It is argued here that autonomy entails universal psychological needs pertaining to agency and identity formation, expressed in different ways over different developmental periods. As children develop skills and abilities related to psychological needs for self-expression and competence, they will claim areas related to the exercise of these abilities, in accordance with the possibilities afforded by different cultural environments. The development of a sphere of autonomous functioning is postulated to be central to conceptions of personal freedom and rights, placing limits on the legitimate actions of authorities and other social agents. Concepts of personal freedom and associated rights are often constructed in the context of conflict, in which children's attempts to claim personal freedom is met with opposition by parents or other authorities. Evidence is reviewed indicating that the developmental pathway toward autonomy shows many similarities across diverse cultures that are only beginning to be recognized and systematically investigated.     

先进文化的大众化和社会动员--兼论中国先进文化的前进历程

中国社会的现代化有自身的先进文化启动与文化自觉,新中国实现过文化的大众化动员,改革开放后商品经济的大发展和市场体系的逐步建立,促进了社会生活模式和精神文化的巨大变迁,然而文化变革与政治、经济领域的发展并不完全同步。先进文化和新道德、新风尚的全面形成往往需要一个过程,这个过程的长短既取决于新的先进的领航文化的自觉程度,又取决于新文化对整个社会的动员能力。新旧文化之间激烈的碰撞和冲突,必然需要相应的社会宏观调控,制定出有效的文化规范。     

Differences in Fear of Isolation as an explanation of Cultural Differences: Evidence from memory and reasoning

Previous research suggests that members of East Asian cultures show a greater preference for dialectical thinking and sensitivity to context information than do Westerners. We suggest this difference is rooted in a greater chronic Fear of Isolation (FOI) in East Asians than in Westerners. To support this hypothesis, we manipulated FOI in a group of Westerners and assessed their relative preference for dialectical proverbs and sensitivity to context. For cross-cultural validation of our hypothesis, we assessed the relationship between chronic levels of FOI and dialectical reasoning in Koreans. Consistent with our proposal, both experimentally primed FOI (Experiment 1A and 2) and chronic levels of FOI (Experiment 1B) were positively related to relative preference for dialectical proverbs. This effect was independent of participants’ level of negative mood (Experiment 2). A third experiment showed that sensitivity to context was affected by FOI in a manner consistent with previous studies of cultural differences (Experiment 3).     

Kant,Freud, and the ethical critique of religion

This paper engages Freud’s relation to Kant, with specific reference to each theorist’s articulation of the interconnections between ethics and religion. I argue that there is in fact a constructive approach to ethics and religion in Freud’s thought, and that this approach can be better understood by examining it in relation to Kant’s formulations on these topics. Freud’s thinking about religion and ethics participates in the Enlightenment heritage, with its emphasis on autonomy and rationality, of which Kant’s model of practical reason is in many ways exemplary. At the same time, Freud advances Kantian thinking in certain important respects; his work offers a more somatically, socially, and historically grounded approach to the formation of rational and ethical capacities, and hence makes it more compatible with contemporary concerns and orientations that eschew the pitfalls of ahistorical idealist orientations.     

Age-graded Sexualities: The Struggles of Our Ageing Body

This article focuses on the relevance of age vis-à-vis the body and sexuality in society. The author discusses how the symbolization of the body by differences of age displays an intertwining of social and sexuality issues. The central idea is that the constructions of age involve different notions of status related to the ageing body that are problematic in our sexuality because they form complex power relationships, creating boundaries, segmenting sexual expressions and committing individuals to spaces, identities and lifestyles. That is to say, as individuals use methods to capitalize on their sexuality, they produce varying meanings and ways of experiencing age. The notion of age-grading, an anthropological category to explain the connection between the notions of ageing body and society, will be discussed with the aim of clarifying how age shapes our sexuality. This paper is meant to encourage further debate, not to provide a finished discussion.     

Integrating Psychology within the Globalizing World: A <Emphasis Type="Italic">Requiem</Emphasis> to the Post-Modernist Experiment with <Emphasis Type="Italic">Wissenschaft</Emphasis>

Since the new beginning in 2007 of Integrative Psychological & Behavioral Science we have brought out to the open both the reasons why the ever-widening research enterprise in psychology has largely failed to produce general knowledge, and to point to promising new directions in the field. The post-modernist turn in psychology is now over, and it is an interesting task to return to creating a universal science of psychology that is context-sensitive, and culture-inclusive. The latter goal entails a renewed focus upon qualitative analyses of time-based processes, close attention to the phenomena under study, and systematic (single-system-based—usually labeled idiographic) focus in empirical investigations. Through these three pathways centrality of human experiencing of culturally constructed worlds is restored as the core of psychological science. Universal principles are evident in each and every single case. Transcending post-modernist deconstruction of science happens through active international participation and a renewed focus on creating general theories. Contemporary psychology is global in ways that no longer can any country’s socio-political world view dominate the field. Such international equality of contributions grants innovation of the core of the discipline, and safeguards it against assuming any single cultural myth-story as the axiomatic basis for the discipline.

God’s categories: The effect of religiosity on children’s teleological and essentialist beliefs about categories

Creationism implies that God imbued each category with a unique nature and purpose. These implications closely correspond to what some cognitive psychologists define as an essentialistic and teleological stance towards categories. This study assessed to what extent the belief in God as creator of categories is related to the mappings of these stances to categories in different domains. Israeli secular and orthodox Jewish 1st and 5th graders responded to questions assessing these three types of beliefs. The results revealed that secular children did not differ from orthodox children with respect to their essentialist beliefs about the stability of animal category membership, and their teleological construal of artifacts. In turn, secular children did differ from orthodox children with respect to their essentialist beliefs about the stability of social category membership, and their teleological construal of both animal and social categories. These findings intimate that while essentialist beliefs about animals, and teleological beliefs about artifacts do not require cultural input in order to emerge, essentialist beliefs about social categories, and teleological beliefs about both animal and social categories do.     

中西文化互释与世界根源性精神

东西方文明冲突与文化融合,既不是争夺话语权及同化的问题,也不是消融各自的特色,而是基于和谐在文化差异中分享与互尊。惟有正视这一点,中华文明的精神价值和思想资源才可能通过与西方经典的相互诠释来与西方文明沟通与交流,并追寻到当今世界根源性精神;进而发现一个为人类理性所能认同的共同的真理与价值标准。恰恰是通过对中西文化元典的比较研究,我们发现不同文化的冲突不可怕;它是进化的一个条件,但是你必须共同融合才能产生新的文明。