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41.
This study brings models of value theory and motivational goal theory together to investigate the relationship between lifestyle values (materialism, religiosity, physical well-being and image) and achievement goal orientation of college students enrolled in vocational programmes in Thailand (N?=?1670, males?=?38.5% and females?=?61.5%). We found associations between various lifestyle values and achievement goal orientation. Multiple regression analyses found a positive association with religiosity and personal well-being on the adoption of mastery goals and a positive association with materialism and personal image on the adoption of performance goals. These findings are interpreted with respect to self-determination theory. 相似文献
42.
This article presents the results of a large-scale study of the relationship between materialism and well-being by examining the moderating role of religiosity. By confining the present study to a sample of young consumers drawn from Malaysia – a country of diverse subcultures who share similar cultural values (collectivistic), we attempt to validate findings of previous research that may reflect the influence of age, country, culture, subculture, and the variety of measures of religiosity, materialism and well-being. This study finds that having strong religious orientations makes Muslim youths happier, whereas such a relationship does not hold for their Buddhist counterparts. The present study also finds no relationship between materialism and well-being among youths in either religious subculture, but finds that religiosity has a significant negative effect on the well-being of Muslims who have strong materialistic values as their Buddhist counterparts who hold equally strong materialistic orientations. 相似文献
43.
《The journal of positive psychology》2013,8(6):768-778
ABSTRACTAlthough the association between individualism and satisfaction in societies is well documented, the precise mechanism linking these two remained understudied so far. Here we coin and describe the specific facet of individualism responsible for the above association–the ‘open society’. Open societies foster four others-benefitting attitudes: tolerance, trust, civic engagement, and minimization of materialistic pressure. In the others-benefitting qualities of these four attitudes, this paper finds the mechanism promoting life satisfaction of societies. Further, when open society attitudes are controlled for, the most common facet of individualism (quantified by Hofstede) turns out to be a negative predictor of satisfaction in societies. At the individual level of analysis, the relation of endorsement of four open society attitudes with individual life satisfaction is almost absent. Thus, open society promotes the satisfaction of communities in a eusocial way only. 相似文献
44.
《The journal of positive psychology》2013,8(1):32-42
An empirical relationship has been documented between gratitude and materialism, such that stronger feelings of gratitude are associated with lower materialism. Building on Fredrickson's (1998, 2001) theory that positive emotions ‘broaden’ and ‘build’ we sought to expand upon this finding by (1) examining satisfaction with life as a potential mechanism for this relationship, and (2) exploring the causal direction of this relationship through experimental means. Study 1 (n = 131) demonstrated that satisfaction with life mediated the relationship between gratitude and materialism. Study 2 (n = 171) showed that that experimentally induced gratitude resulted in higher satisfaction with life and lower materialism in a high gratitude condition compared to an envy (low gratitude) condition. Implications and directions for future research were discussed. 相似文献
45.
Owen Hulatt 《International Journal of Philosophical Studies》2013,21(4):460-478
AbstractThe aim of this paper is threefold. In the first place, I should like to show that Adorno’s philosophy is dependent, to a degree perhaps not always directly recognized in the literature, on a deeply contentious view on the relationship between the mind and the body. In order to show this, I explore and bring out the epistemic and ethical stakes for Adorno’s theory of the relationship between mind and body. Secondly, I move to better articulate precisely what Adorno’s view on the nature of this relationship is. I hold that his position revolves around positing a porous boundary between the domains of the somatic and the cognitive. In closing, I show that Adorno’s account relies on this domain boundary being unidirectionally porous, in that determination of somatic impulses by cognitive content does not seem a live option for Adorno. I go on to note that this smuggles in a dubious position which does a lot of unearned work. The stakes which his implicit account of the body and mind relationship served to secure thereby come once more to look highly vulnerable. 相似文献
46.
Owen Hulatt 《International Journal of Philosophical Studies》2013,21(1):42-58
AbstractAdorno sees experience as intrinsically interpretative. As interpretation requires normative constraints, in order to guide and channel this interpretative engagement, this opens the question of how experience acquires its motivating criteria. If experience is from the first criterially structured, how are these criteria acquired? Moreover, as these criteria are acquired in isolation from experience – as they are the precondition of that experience – are these criteria sensitive to the particularity of the experiences they produce? In order to address these questions, and the problems they threaten to create for Adorno’s epistemology, I look at Adorno’s theory of impulse and cognition. I argue that Adorno grounds the criterial structure of experience and reason in self-preservation. This provides both a motivation and a determining constraint on the criterial structure of experience. It is also a determining influence which is epistemically flexible and compatible with Adorno’s project of tracing the ‘non-identical’. 相似文献
47.
Dylan Dodd 《Australasian journal of philosophy》2013,91(4):665-685
In this paper I argue for a doctrine I call ‘infallibilism’, which I stipulate to mean that If S knows that p, then the epistemic probability of p for S is 1. Some fallibilists will claim that this doctrine should be rejected because it leads to scepticism. Though it's not obvious that infallibilism does lead to scepticism, I argue that we should be willing to accept it even if it does. Infallibilism should be preferred because it has greater explanatory power than fallibilism. In particular, I argue that an infallibilist can easily explain why assertions of ‘p, but possibly not-p’ (where the ‘possibly’ is read as referring to epistemic possibility) is infelicitous in terms of the knowledge rule of assertion. But a fallibilist cannot. Furthermore, an infallibilist can explain the infelicity of utterances of ‘p, but I don't know that p’ and ‘p might be true, but I'm not willing to say that for all I know, p is true’, and why when a speaker thinks p is epistemically possible for her, she will agree (if asked) that for all she knows, p is true. The simplest explanation of these facts entails infallibilism. Fallibilists have tried and failed to explain the infelicity of ‘p, but I don't know that p’, but have not even attempted to explain the last two facts. I close by considering two facts that seem to pose a problem for infallibilism, and argue that they don't. 相似文献
48.
本研究通过眼动和情境实验相结合的方式,探讨了物质主义与奢侈品社会符号价值的关系,以及公众自我意识在上述关系中的中介作用。结果发现,相比功能价值信息,高物质主义者更加关注奢侈品的社会符号价值信息(研究1);对于高社会符号价值的奢侈品具有更强的购买意愿,公众自我意识起着中介作用(研究2)。研究表明,高物质主义者具有较高的公众自我意识,因而在购买奢侈品时更加重视其社会符号价值。 相似文献
49.
50.
Bishop P 《The Journal of analytical psychology》2008,53(4):501-523
In 1930 Jung gave a lecture entitled 'Archaic Man' to the Lesezirkel in Hottingen. Following recent work on this text by two commentators, this article uses their interpretations as a springboard for a complementary reading, which emphasizes the fundamental significance of this paper as bridging the earlier and later stages in the development of analytical psychology, and examines closely the opposition between 'archaic'-'modern' in Jung's paper; indeed, in his work as a whole. In contrast to Lévy-Bruhl, Jung rejects the label of 'mysticism' as applied to the 'primitive' point of view, and his anti-mystical stance can be explained in terms of his dialectical conception of the relationship between Self and World. On this account, the subject and the object--the psyche and the external world--are more closely (inter)related than conventional (modern) epistemology and ontology generally believe. This conception of the relation between the subjective and the objective foreshadows his later, and controversial, concept of synchronicity, which is, Jung insists, a way of apprehending the world in terms of its meaning. Concluding with a survey of the status of the 'primordial' in some other texts by Jung, this article aims to foster further debate on one of Jung's most complex and fascinating texts. 相似文献