Transforming and Redescribing Critical Thinking: Constructive Thinking

The author describes a published symposium which debated “Is Critical Thinking Biased?” The symposium meant to address concerns about critical thinking that are being expressed by feminist and postmodern scholars. However, through the author's critique, and the symposium respondent's, we learn the participants ended up begging the question of bias. The author maintains that the belief that critical thinking is “unbiased” is based on an assumption that knowers can be separated from what is known. She argues that critical thinking is a tool which has no life of its own, it only has meaning and purpose when fallible, biased people use it (weak sense bias). She challenges the idea of a transcendental epistemological perspective, thus all knowledge is provisional and perspectival (strong sense bias). The author begins to redescribe a transformed critical thinking as constructive thinking.     

An Assessment of Ethnocultural Beliefs Regarding the Causes of Birth Defects and Genetic Disorders

With the expansion of genetic services to various cultural groups, genetic counselors encounter clients who hold diverse beliefs inscribed by their culture about health conditions. Thus, clients may attribute the cause of a birth defect or genetic condition to a culturally-based health belief. This present study was conducted as a pilot study in order to assess the beliefs about the causes of birth defects and genetic disorders held by women of different ethnocultural backgrounds. This study proposed that women who do not have a family history of a disorder will differ in their knowledge about the cause of a birth defect or genetic disorder compared to women who have an affected child. In addition, this study determined to what extent culturally-based health beliefs are attributed to being the cause of a birth defect or genetic disorder in the 1990s.     

Malchish‐Kibalchish: cultural factors in a clinical case

In this paper, a Jungian understanding of cultural factors influencing individual analysis is illustrated with the case of a patient suffering from panic attacks. The analysis revealed that, in addition to the patient's personal background, the collectivistic attitudes of the Soviet culture, which had a moulding effect on the patient in his childhood and obstructed his individuation, should be taken into account. The concepts of the totalitarian object and the Russian cultural complex encompassing a grandiosity pole and an inferiority pole are used to explore the patient's condition, and the crucial role of creating mutual language with the patient is outlined.     

Bayley‐III: Cultural differences and language scale validity in a Danish sample

The purpose of this study was to investigate cultural differences between Danish and American children at 2 and 3 years as measured with the developmental test Bayley‐III, and to investigate the Bayley‐III Language Scale validity. The Danish children (N = 43) were tested with the Bayley‐III and their parents completed an additional language questionnaire (the MacArthur‐Bates CDI). Results showed that scores from the Danish children did not differ significantly from the American norms on the Cognitive or Motor Scale, but the Danish sample scored significantly higher on the Language Scale. A comparison of the Bayley‐III Language subtests with the CDI showed that the two measures correlated significantly, but the percentile score from the CDI was significantly higher than the percentile score from the Bayley‐III Language subtests. This could be because the two instruments measure slightly different areas of language development, or because the Bayley‐III overestimates language development in Danish children. However, due to the limitations of the current study, further research is needed to clarify this issue.     

Phantom narratives and the uncanny in cultural life: psychic presences and their shadows

Abstract

In this paper the author explores the emotional factors that are activated at the level of the cultural unconscious, that produce experiences of the uncanny that are expressed through Phantom Narratives. Phantom Narratives as a hybridized term is the author’s way of linking personal and social activity of unconscious story formation through psychic presences (images). Phantom Narratives are expressions of the unconscious at the level of the group that shows the psyche’s way of narrating its relationship to the group, through the expressions of cultural, social, and political issues. The uncanny, at the level of the social, is seen as those disturbances of feelings that alienate us from the familiar social world of others. What is uncanny about Phantom Narratives is how group emotional dynamics are represented as psychic presences. Making use of the author’s own subjectivity (i.e. psychoanalytic literary genre) he uses an approach from analytic psychology (Jungian) called amplification, which allows for the elaboration of symbolic processes, to create a meaningful (semantic) context for exploration.     

Cultural worldviews and climate change: A view from China

We investigated the association between cultural worldviews and climate change risk perceptions, support for climate friendly policies and climate change mitigation behaviours in a large Chinese sample. Items from Dake's cultural theory scales and Kahan's cultural cognition scale were presented to a Qualtrics online panel consisting of 515 Mandarin‐speaking residents of Beijing. A series of factor analyses revealed that the combined item sets were best represented by four‐dimensions: hierarchism, individualism, egalitarianism and fatalism. Mediation analysis revealed that respondents with egalitarian and non‐fatalist worldviews perceived greater risk associated with climate change, which in turn predicted greater support for policies to manage climate change and increased mitigation behaviour. In addition, respondents who scored high on individualism were less likely to support climate change policies, but this effect was not mediated by risk perceptions. Overall, our results suggest cultural worldviews may influence policy support both directly and indirectly through risk perceptions.     

The role of traffic law enforcements in the relationship between cultural variables and traffic fatality rates across some countries of the world

The aims of the present study were to investigate whether cultural variables are related to law enforcements as well as traffic fatality rates and to examine the role of law enforcements of five risk factors for road safety (i.e., national speed law, national drink-driving law, national motorcycle helmet law, national seat-belt law, and national child restraint law) in the relationship between cultural variables and traffic fatality rates across countries of the world. The aggregated data of the study included Hofstede’s cultural dimensions, Schwartz’s value dimensions, law enforcements of five risk factors for road safety, gross national income per capita, and traffic fatality rates for 97 countries of the world. The results showed that most of the cultural variables were associated with law enforcements of five risk factors for road safety and traffic fatality rates of countries. By bootstrapping, among Hofstede’s cultural dimensions, it was found that the indirect effects of long-term orientation (LTO) on fatality rates (FR) through speed, helmet, and child restraint enforcements were significant, separately. Among Schwartz’s value dimensions, the indirect effects of embeddedness on fatality rates through speed and child restraint enforcements were significant, separately. Intellectual autonomy had also significant indirect effects on fatality rates via speed and child restraint enforcements, separately. Finally, it was found that the indirect effects of affective autonomy on fatality rates through speed and helmet enforcements were significant, separately.     

Children's and Mothers' Contribution to Joint Reminiscing in Different Sociocultural Contexts: Who Speaks and What is Said

The study compares mothers' conversation with their 4‐year‐old children about two past events in two autonomy‐oriented (35 German and 42 Swedish families), one relatedness‐oriented (22 Cameroonian Nso families) and one autonomy‐relatedness oriented (38 Estonian families) contexts. German mothers were rather similar to Swedish mothers in talking a lot, providing a lot of information and engaging children into conversation, but they differed from Swedish mothers by talking more about social content. Swedish children were more independent conversational partners to their mothers than other children, including German children. Estonian mothers' contribution to conversation was similar to Cameroonian Nso mothers, except that they asked a lot of open‐ended questions to engage children in conversations. Estonian children did not differ from Swedish and German children in their contribution to conversations. Compared to Swedish mothers, past event talk of Estonian mothers was characterized by a bigger proportion of talk devoted to social content, but also to the child, mental states and non‐social content. It was characteristic of Cameroonian Nso mothers that they focused more on other people and actions, and their conversational dominance was larger. Differences in reminiscing were consistent with different cultural models of self and the type of autonomy – psychological or action – promoted. Copyright © 2015 John Wiley & Sons, Ltd.     

Reverse-engineering ‘esotericism': how to prepare a complex cultural concept for the cognitive science of religion

The article introduces a framework for preparing complex cultural concepts for the cognitive science of religion (CSR) and applies it to the field of Western esotericism. The research process (‘reverse engineering') rests on a building block approach that, after problematic categories have been deconstructed, seeks to reconstruct new scholarly objects in generic terms that can be operationalized in interdisciplinary contexts like CSR. A four-step research process is delineated, illustrated by a short discussion of previous work on ‘Gnosticism,' ‘magic,' and ‘religion,' before applying it to ‘esotericism.' It is suggested that the implicit scholarly objects of esotericism scholarship can be reconstituted in generic terms as concerned with processes of creating and disseminating ‘special knowledge.' Five definitional clusters are identified in the literature; these provide a basis for formulating research programs on the psychological and cognitive level, drawing on metarepresentational processes, event cognition, and psychological dispositions for altering experience.