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11.
The extant literature on diversity training suggests that its effect size is small and varies across studies, calling for theorization on when and why diversity training does or does not work. In this article, we propose that the national cultural context is a critical moderator and conduct a meta-analysis to examine its influence on diversity training. Our analyses show that the average effect size of diversity training outcomes is significant both inside and outside the U.S. The effect size of specific diversity training design is contingent on such cultural values as power distance, individualism, masculinity, and uncertainty avoidance. We conclude our review by providing future directions for cross-cultural research on diversity training. 相似文献
12.
Francis Gingras Daniel Fiset Marie-Pier Plouffe-Demers Andréa Deschênes Stéphanie Cormier Hélène Forget Caroline Blais 《British journal of psychology (London, England : 1953)》2023,114(3):621-637
Pain experienced by Black individuals is systematically underestimated, and recent studies have shown that part of this bias is rooted in perceptual factors. We used Reverse Correlation to estimate visual representations of the pain expression in Black and White faces, in participants originating from both Western and African countries. Groups of raters were then asked to evaluate the presence of pain and other emotions in these representations. A second group of White raters then evaluated those same representations placed over a neutral background face (50% White; 50% Black). Image-based analyses show significant effects of culture and face ethnicity, but no interaction between the two factors. Western representations were more likely to be judged as expressing pain than African representations. For both cultural groups, raters also perceived more pain in White face representations than in Black face representations. However, when changing the background stimulus to the neutral background face, this effect of face ethnic profile disappeared. Overall, these results suggest that individuals have different expectations of how pain is expressed by Black and White individuals, and that cultural factors may explain a part of this phenomenon 相似文献
13.
Philip Hefzer 《Zygon》1993,28(1):77-101
Abstract. The paper consists of an argument that goes as follows. Symbols and their elaboration into myths constitute Homo sapiens 's most primitive reading of the world and the relation of humans to that world. They are, in other words, primordial units of cultural information, emerging very early in human history, representing a significant achievement in the evolution of human self-consciousness and reflection. The classic myths of Fall and Original Sin, as well as the doctrines to which they gave rise, are further interpretations of this primordial information. The doctrinal traditions of the first four centuries of Christianity are surveyed. Three sets of data as interpreted by the biological sciences are offered as resources for understanding the biogenetic grounds of the experience that the symbols, myths, and doctrines of Fall and Original Sin seek to interpret. The conclusions to be drawn are that (1) the symbolic material is indeed commensurate with the scientific understandings, and (2) the scientific interpretations deepen our understanding of the symbols, while (3) the conversation between the symbols and the science once again raises certain perennial questions about human existence. 相似文献
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15.
Culture wars: American moral divisions across the adult lifespan 总被引:1,自引:0,他引:1
Lene Arnett Jensen 《Journal of Adult Development》1997,4(2):107-121
Sociologists have argued that the public moral debate in contemporary America is characterized by a “culture war,” pitting
“orthodox” and “progressivist” groups against one another (Hunter, 1991). This study addressed whether the culture war is
evident in the moral thinking of ordinary Americans, and whether age-related patterns exist. Sixty fundamentalist Baptists
(orthodox) and 60 mainline Baptists (progressivist) evaluated and reasoned about moral issues such as divorce and abortion.
Each group was divided evenly into three age groups copsisting of young, midlife, and older adults. Moral reasoning was analyzed
in terms of Shweder's (1990) ethics of autonomy, community, and divinity. Within all three age groups, progressivists used
the ethic of, autonomy more than orthodox participants. Orthodox participants used the ethic of divinity more than progressivists.
Orthodox and progressivist groups did not differ much in their use of the ethic, of community. Very few age group differences
were found within the orthodox and progressivist groups. It is concluded that morality is conceived of in markedly different
wasy by orthodox and progressivist groups, and that these conceptions are consistent across age groups. 相似文献
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18.
Joel E. Haugen 《Zygon》1995,30(4):553-572
Abstract. A central aim of Ralph Wendell Burhoe's scientific theology is to define and interpret the meaning of human existence in relation to “ultimate reality.” As such, it can be understood as an exercise in theological anthropology. For Burhoe, this ultimate reality is “nature,” understood as the total reality system which is studied by the sciences and which the sciences are showing to be the sole determiner of the way things are. This article discusses various aspects of Burhoe's theological anthropology, as well as its value and credibility, and raises questions concerning his understanding of the value of the individual and the problems of evil and human sinfulness. 相似文献
19.
Eduardo R. Cruz 《Zygon》1995,30(4):591-612
Abstract. Ralph Burhoe developed his proposals for a social reformation at a time when the “two cultures” debate was still active. It is suggested here that Burhoe, sharing with his contemporaries an understanding of culture that was Western and normative in character, overlooked the distinction between the culture of the elites and popular culture, and consequently between religion as presented by theologians and church officials and popular religion. Therefore, his proposals for the revitalization of traditional religions, even if implemented, would not work. Some contradictions within his own program are pointed out, and the social role of the sciences after World War II, as well as the ambiguities of their presence in the so-called underdeveloped nations, is analyzed. As a positive conclusion, it is suggested that Burhoe's main contribution should be sought, not in his outline for a social reformation, but in his role as an organizer of the dialogue between religion and science. 相似文献
20.
Following the publication of an unknown letter of Jung's on the theme of the possibility of liberal dictatorship, the authors have presented the actual letter that prompted Jung's reply and a further letter from the 16–year-old boy in Kansas. An interview with Jung in Hearst's International Cosmopolitan Magazine conducted by H.R. Knickerbocker in 1938 initially prompted the boy to write to Jung and the interview, which has been published, is summarized. Economic and financial themes were prominent in the boy's mind and links are made to earlier discussions in this Journal about these matters. 相似文献