How can Asian social psychology succeed globally?†

The present article is inspired by the provocative ideas of Atsumi, Hofstede, Leung, and Ward expressed in this Special Issue on the past achievements, current status, and future opportunities and challenges of Asian social psychology as an international (vs a regional) endeavour. I believe that the success of Asian social psychology as a new voice and emerging perspective in social psychology hinges upon several factors: (i) adoption of an international (vs regional) outlook; (ii) not letting arbitrary geographical or intellectual boundaries restrict creative expansion of research ideas; and (iii) striving to craft a global identity with an Asian character by developing communicable theories that describe and explain important Asian social psychological phenomena for the benefits of Asia and beyond.     

The Future of the New World that Was Supposed to Be

Abstract :  "North‐South" divides usually overlook the fact that Latin America was also part of the New World. It was only after WW II that these countries were lumped together in a large bunch called "third world." For the sake of simplicity, this paper restricts itself to the period when Liberation Theology made its appearance until now. Even though the seventies devised an autonomous Christianity, with its own traits and purposes, nowadays the churches are back in the mainstream. Issues that engage Christians there are not unlike their counterparts in "the North," thanks to globalization. Demographic changes are still more important than cultural ones, and economic prospects are more likely to interfere in the shape of Christianity than the will and emotions of leaders and the faithful alike.     

STRUCTURING GLOBAL DEMOCRACY: POLITICAL COMMUNITIES, UNIVERSAL HUMAN RIGHTS, AND TRANSNATIONAL REPRESENTATION

Abstract: The emergence of cross-border communities and transnational associations requires new ways of thinking about the norms involved in democracy in a globalized world. Given the significance of human rights fulfillment, including social and economic rights, I argue here for giving weight to the claims of political communities while also recognizing the need for input by distant others into the decisions of global governance institutions that affect them. I develop two criteria for addressing the scope of democratization in transnational contexts— common activities and impact on basic human rights —and argue for their compatibility. I then consider some practical implications for institutional transformation and design, including new forms of transnational representation .     

Functions of the Black Church in a Global Society: A Du Boisian Approach

Globalization's impact on local communities is a topic that religious congregations should address as a means of moral and socioeconomic well-being. This is especially important for the Black Church if it hopes to continue supporting the socioeconomic outcomes of its congregants and community members, as it has in the past. Using Du Boisian assessments of the functions of the Black Church, this study assessed how today's congregations can serve similar functions as the congregations that Du Bois studied, while exploring contemporary concerns. With an explanatory sequential research design, this study surveyed Philadelphia-based congregations (N = 108) to assess their understanding of and engagement with the impact of globalization on future generations, paired with subsequent interviews (N = 15) for deeper analysis. The survey included clergy members and youth leaders of various races and religious traditions. With an eye toward equity and considering Philadelphia's diverse demographics, the in-depth semistructured interviews centered on Black churches in Philadelphia. The core findings highlight that clergy members in Philadelphia recognize the importance of prioritizing global issues as a means of social betterment and that a special lens toward race should be considered when looking to solve socioeconomic global issues.     

时代精神与当代心理学

时代精神是一个历史时期的社会、哲学和科学发展的总体思潮,即一个时代的意识形态。它影响着一个时期的学术思想倾向。在心理学的发展史中,时代精神的影响是明显的。文章从时代精神的视角对20世纪心理学的发展做出概述,谈到20世纪初行为主义如何顺应了美国的实用主义思想而产生和发展。20世纪下半叶,知识经济的时代精神孕育了认知心理学的诞生。当前的时代精神可以称为世界的全球化,这带来了心理学的广泛交流——心理学的国际化。文章最后讨论了心理学的现代特点及可能远景。     

Nation building and the politics of Islamic internationalism in Guinea: toward an understanding of Muslims’ experience of globalization in Africa

This article discusses the historical role of Islam in the political evolution of Guinea in the broader context of Muslims’ experience of nation/state building and globalization in Africa. This role is examined on the premise that Islam is one of the major globalizing forces (more in the body of the paper on this idea of Islam as a globalizing force) responsible for the formation of what experts have conceptualized as Africa’s “triple heritage” or the juncture of African traditional values, Islamic influence, and the legacy of Western colonialism. The article examines Islam’s role in the creation of cultural identities, territorial polities, and complex regional and trans-continental networks of trade and scholarship in pre-colonial West Africa; the formation of fronts of resistance to European colonial conquest and occupation; and the mobilization of new nationalist forces which sparked the national liberation struggle of the 1940s and 1950s in the region. The discussion of key concepts such as nationalism, nation/state building, internationalism, and globalization exposes the limited applicability of existing theories to the African experience by highlighting the complexity of post-colonial cultural reconstruction and nation building on the continent. From this perspective, the article focuses upon the political and ideological contradictions having marked the relations of the regime of the Parti Démocratique de Guinée (PDG) under President Ahmed Sékou Touré and conservative Guinean Muslim circles in the early years of independence, due in part to Touré’s Marxist and socialist leanings of the time. Also comprehensively discussed is this regime’s subsequent ideological incorporation and diplomatic use of Islam in an effort to curb anti-PDG opposition at home and abroad and to free itself from isolation by the West. Hence, President Touré’s successful policy of “offensive diplomatique” geared primarily toward Arab and Muslim nations and organizations but also, though somewhat indirectly, toward Western powers, serves as an example of the dynamics of Islamic internationalism in Cold War global affairs. Past experiences of party-centered and state-controlled regimentation of religious organizations under Touré’s state-party regime is compared to the current trend of self-decentralization and self-internationalization of Islamic forces in light of the challenges of religious radicalism and post-Cold War politics in Africa.

AN ENGAGED BUDDHIST RESPONSE TO JOHN RAWLS'S THE LAW OF PEOPLES

In The Law of Peoples, John Rawls proposes a set of principles for international relations, his “Law of Peoples.” He calls this Law a “realistic utopia,” and invites consideration of this Law from the perspectives of non‐Western cultures. This paper considers Rawls's Law from the perspective of Engaged Buddhism, the contemporary form of socially and politically activist Buddhism. We find that Engaged Buddhists would be largely in sympathy with Rawls's proposals. There are differences, however: Rawls builds his view from the idea of independent nation–states, while the Buddhists see the world more in terms of a single humankind, the members being highly interdependent with one another, and also with the physical world. The Buddhists would also push harder than Rawls for global structures building multilateralism, restrict more severely justifications for war and behavior in war, stress economic justice more heavily, and insist on all the human rights in the Universal Declaration of Human Rights.     

A RESPONSE TO HANS LUCHT'S “VIOLENCE AND MORALITY: THE CONCESSION OF LOSS IN A GHANAIAN FISHING VILLAGE”

The violent encounter between Africans and the forces of globalization raises the question of whether Africans should capitulate to these forces or seek to morally transform them, notwithstanding the uncertainty of achieving success. This essay argues that an exclusively existentialist interpretation of the African predicaments is inadequate because it erects a false dichotomy between African religious and moral sensibilities. It proposes instead an ethic of responsibility that affirms the interdependence of not only these two realms of life, but also of communal well‐being and individual's subjectivity.     

GLOCALIZATION: RELIGION AND SCIENCE AROUND THE WORLD

This essay explains the rationale behind a series of reviews on interactions between knowledge and values, science and religion, in different countries or regions around the world. The series will run in Zygon for the whole of 2015 and beyond. In the literature, it may seem that discussions in the United States and to a lesser extent the United Kingdom are typical of the issues, but they need not be. David Livingstone showed that the reception of evolution differed, even among Calvinists in different countries. Thus, rather than an export model, we should take time to learn from scholars rooted in different contexts how in their situation issues on knowledge and values arise and are dealt with. In this interplay of global processes and local contexts, indicated with the term glocalization, we should be alert to the migration of concepts and the transformations that ideas undergo.