Personal and cultural differences in responding to criticism in three countries

The present study investigated whether verbal aggression, argument approach, argument avoidance or assertiveness had any effect on how participants in three countries responded to criticism. Consistent with the first hypothesis, men were significantly more aggressive, assertive, less avoidant, and approached argument more than women. However, men did not respond more assertively to criticism. As predicted in the second hypothesis, US Americans responded more assertively to criticism than did Japanese and Chinese. The third hypothesis predicted that verbal aggression, argument approach, argument avoidance and assertiveness would be associated with a more assertive response to criticism. The data obtained were only partially consistent with the third hypothesis. While only a small number of participants in this study indicated that they would respond to criticism with silence, US Americans used silence to mean anger while for Chinese silence showed personal embarrassment. Very few Japanese selected silence as an option for responding to a neighbor's criticism. The implications of these results are discussed.     

Reaction to a Campus Confrontation1

Students' reactions to the occupation of a university building were surveyed on the first and last day of the occupation as well as several weeks following the end of the occupation. Respondents were either day or evening school students at two different campuses of the same university. Results of the survey indicate that: (1) The majority of students, both day and evening, believe that the university should negotiate with the occupiers. The only exception to this trend is a group of political conservatives who advocate punishment. (2) The conflict tends to polarize attitudes about radicals, but mostly against them rather than in their favor. (3) A striking net increase is found in attitudes favorable to conventional political groups. (4) The closer the physical proximity of the respondent to the scene of the conflict, the more negative are his attitudes toward those who are seen as responsible for the disruption. (5) Evening school students are more negative toward the occupiers than are day school students. (6) The attitudes of young evening students are more similar to those of their older classmates than to those of their day school agemates.     

Self-construal as a predictor of communal and exchange orientation in Taiwan and the USA

Based on a three-dimensional model of self-construal (independent, collective interdependent, and relational interdependent self-construal), the present study investigated whether self-construal systematically related to exchange and communal orientation with data (357 participants) collected in Taiwan ( N  = 178) and the USA ( N  = 179). United States participants scored significantly higher on all scales except for relational interdependent self-construal. Females exhibited significantly higher scores for relational interdependent self-construal and communal orientation. As predicted, independent self-construal was related to exchange orientation and relational interdependent self-construal was related to communal orientation. However, in contrast to what was expected, collective interdependent self-construal was only marginally related to communal orientation. The findings for scales revised for validity were compared with scales including all items. This comparison disclosed differences for exchange orientation.     

Observations on the rejection of physician-assisted suicide: a Roman Catholic perspective.

Roman Catholic moral theology follows a centuries-old tradition of moral reflection. Contemporary Roman Catholic moral theory applies these traditional arguments to the realm of medical ethics, including the issues of active euthanasia and physician-assisted suicide. Unavoidable moral limits on licit medical intervention sometimes require that the moral duty to treat cede to the duty to cease treatment when measures become more harmful than beneficial to the patient. This does not reduce the need for the compassionate use of palliative care in response to suffering. However, it does mean that rather than being excessively committed to maintaining mere biological human life, or actively seeking death, that we learn a sober realism about the limits of human life. Catholic moral analysis examines an act objectively, both in its relation to the agent and as a material event in the world. This allows both the virtuous or vicious intentions of the agent and the effects of the action to be included in its moral evaluation. Thus, Catholic moral analysis is both quasi-deontological and quasi-consequentialist. Objectively, active euthanasia and physician-assisted suicide, as acts of deliberate killing, are seen as repugnant, in that they fail to incarnate a benign inner intention or to form an agent in virtue. Catholic moral theology is extremely skeptical that an act of intending death directly can be consonant with a sincere compassion for the dying, suffering person and views it as a direct negation of the precious gift of human life.