Happiness: unlocking the mysteries of psychological wealth,by Ed Diener and Robert Biswas-Diener

No research to date has supported the ‘social contagion’ effect of laughter and smiles in a non-Western context, nor among children. Expressions of positive affect were here compared according to social and non-social conditions among 163 children between the ages of 5–12 while playing in a park in Afghanistan. Independent observers coded laugh and smile responses using published criteria and identified 147 laugh responses and 697 smile responses. Children in the social play condition demonstrated significantly more laughs than children in the non-social play condition, and the number of peer observers present in the social play condition significantly increased the number of participant smile responses, but not laugh responses. Findings supported the idea in Western research that laughter and smiles may function in moderating social relationships and communicating affect. The authors recommend future research to investigate the relationship between positive affect and well-being across cultures, with consideration for practical interventions.     

Is youth spiritual development a universal developmental process? An international exploration

This article describes a new conceptual approach to youth spiritual development, positing it as a universal aspect of positive youth development, and presents initial empirical evidence for the cross-cultural validity of this theory. Based on an international survey with 6725 youth in eight countries, it provides a global portrait of the spiritual lives of 12–25 year olds. The development and psychometric properties of core spiritual development and religious/spiritual engagement across nations and religious traditions are described. Finally, a person-centered analytic technique is used to explore profiles of the unique ways spiritual development manifests itself in the lives of young people. Results suggest that spiritual development is an active process among the majority of youth across diverse religious and cultural backgrounds, with most having spiritual development unfold without particularly strong engagement in explicitly religious or spiritual practices.     

A Cross-Cultural Comparison of Social Phobia Symptoms

This study examined two forms of social anxiety or phobia, social phobia as defined by DSM-IV and Taijin Kyofusho (TKS, a Japanese form of social anxiety), in relation to their respective culturally prescribed self-construals as independent and interdependent. Japanese university students (N = 124) and U.S. university students (N = 123) were administered the Social Interaction Anxiety Scale, the Social Phobia Scale, the TKS Scale, and the Self-Construal Scale. From the results of a hierarchical regression analysis, TKS symptoms are more likely to be expressed by individuals who are Japanese and individuals who construe themselves low on independence but high on interdependence. In addition, social phobia symptoms are more likely to be expressed by individuals who construe themselves low on independence but high on interdependence irrespective of culture. Implications for therapists from each culture who have clients who present social anxiety or phobia symptoms are discussed.     

Influence of self-construals on the perception of different self-presentation styles in Korea

The present study investigated how perceivers' self-construals influence the perception of others who use self-enhancement or self-effacement in communication. It was predicated that independent self and interdependent self would differently affect the evaluation of self-enhancing presentation and self-effacing presentation. Two hundred and forty-six Korean college students read a scenario depicting a person using bragging, and positive and negative self-presentations for his/her accomplishment, and then evaluated the presenter in the scenario on intention of future interaction, satisfaction with conversation and likeability. Results showed that people with independent self evaluated the positive presentation more favorably than people with interdependent self, whereas people with interdependent self evaluated the negative presentation more favorably than people with independent self. No significant difference was found in the evaluation of bragging presentation. The results imply that although the purpose of self-presentation is to give positive self to others, it is differently expressed through self-enhancement in North American culture and through self-effacement in East Asian culture. The results also supported previous cross-cultural studies on self-enhancement and self-effacement by providing an examination from individual level analysis.     

Beweislastverteilung und Intuitionen in philosophischen Diskursen

Allocating the burden of proof and intuitions in philosophical disputes.– This paper criticises the view that in philosophical disputes the onus probandi rests on those who advance a position that contradicts our basic intuitions. Such a rule for allocating the burden of proof may be an adequate reconstruction of everyday justification, but is unreasonable in the area of philosophy. In philosophy it is not only difficult to determine the plausibility of a proposition, at the same time contradictory claims may be equally plausible. – In contrast to such common sense proposals I try to show that in philosophical disputes the burden of proof does not depend on the material content of speech acts. A speaker simply bears the burden of proof for a proposition p if he has asserted that p and has agreed to justify it. This revised version was published online in August 2006 with corrections to the Cover Date.     

Arguing at Cross-Purposes: Discharging the Dialectical Obligations of the Coalescent Model of Argumentation

The paper addresses the manner in which the theory of Coalescent Argumentation [CA] has been received by the Argumentation Theory community. I begin (section 2) by providing a theoretical overview of the Coalescent model of argumentation as developed by Michael A. Gilbert (1997). I next engage the several objections that have been raised against CA (section 3). I contend that objectors to the Coalescent model are not properly sensitive to the theoretical consequences of the genuinely situated nature of argument. I conclude (section 4) by suggesting that the resolution to the dispute between Gilbert and his objectors hinges on the outcome of several foundational theoretical questions identified over the course of the paper.     

The Development of the Pragma-dialectical Approach to Argumentation

This paper describes the development of pragma-dialectics as a theory of argumentative discourse. First the development of the pragma-dialectical model of a critical discussion is explained, with the rules that are to be complied with in order to avoid fallacies from occurring. Then the integration is discussed of rhetorical insight in the dialectical framework. In this endeavour, the concept of strategic manoeuvring is explained that allows for a more refined and more profoundly justified analysis of argumentative discourse and a better identification of fallacies. The paper ends with a brief overview of current research projects.     

语言和文化对自我参照条件下提取诱发遗忘的影响——来自汉族人和摩梭人的证据

采用提取诱发遗忘范式考察摩梭人和汉族人在自我参照、母亲参照、姨母参照和他人参照条件下的加工规律, 发现摩梭被试在自我参照、母亲参照、姨母参照条件下都未出现提取诱发遗忘, 而在一般他人参照条件下出现了提取诱发遗忘; 汉族被试在自我参照、母亲参照条件下未出现提取诱发遗忘, 而在姨母参照、他人参照条件下出现了提取诱发遗忘。这表明, 不同的文化和语言影响人的自我构建, 在汉族人的自我结构中包含有母亲, 而摩梭人将母亲、姨母皆作为重要的他人纳入自我建构中, 使得母亲参照和姨母参照产生与自我参照同样的记忆优势。     

Do stigma and its psychosocial impact differ between Asian-born Chinese immigrants and Western-born Caucasians with head and neck cancer?

Stigma appears to influence emotional distress and well-being in cancer survivors, but cross-cultural differences have been ignored. Previous studies suggest that stigma may be especially relevant for survivors of Asian origin. However, their study designs (e.g. focused on female cancers, qualitative designs, and an absence of comparison groups) limit the strength of this conclusion. We hypothesized that (1) Asian-born Chinese immigrants (AI) would report more perceived cancer-related stigma than Western-born Caucasians (WBC); and (2) the impact of stigma on emotional distress and well-being would be greater in AI as compared to WBC. Head and neck cancer survivors (n = 118 AI and n = 404 WBC) completed measures of well-being, emotional distress, and a three-item indicator of stigma in structured interviews. The majority of respondents (59%) reported one or more indicators of stigma. Stigma correlated significantly with emotional distress (r = .13, p = .004) and well-being (r = ?.09, p = .032). Contrary to our hypotheses, WBCs and AIs did not differ in reported stigma nor did we detect differences in its psychosocial impact. Stigma exerts a deleterious psychosocial impact on head and neck cancer survivors. It did not differ significantly between AI and WBC survivors.