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In “Normativity and Epistemic Intuitions”, Weinberg, Nichols and Stich famously argue from empirical data that East Asians and Westerners have different intuitions about Gettier -style cases. We attempted to replicate their study about the Car case, but failed to detect across -culturaldifference. Our study used the same methods and case taken verbatim, but sampled an East Asian population 2.5 times greater than NEI’s 23 participants. We found no evidence supporting the existence ofcross (...) -culturaldifference about the intuition concerning the Gettier car case. Taken together with the failures of both of the existing replication studies, our results provide strong evidence that the purportedcross -culturaldifference in Gettier intuitions does not exist. (shrink)

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Certain social context features (e.g., maternal presence) are known to increase young children's exploration, a key process by which they learn. Yet limited research investigates the role of social context, especially peer presence, in exploration across development. We investigate whether the effect of peer presence on exploration is mediated by age orcultural‐specific experiences. We test its impact on exploration across development (2–11 years) and across cultures (United States and the Tsimane', indigenous farmer‐foragers in Bolivia). Specifically, peer presence does (...) not boost exploration among young U.S. children and becomes more inhibitory among school‐age children. In contrast, peer presence facilitates exploration and provides an additional boost for older Tsimane' children, who differ from U.S. children in theircultural‐specific learning experiences (e.g., formal education), among other differences. We discuss potentialcultural factors and mechanisms by which peer presence may boost exploratory behavior. (shrink)

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We investigatedcultural differences between U.S. and Japanese color preferences and the ecological factors that might influence them. Japanese and U.S. color preferences have both similarities and differences. Complex gender differences were also evident that did not conform to previously reported effects. Palmer and Schloss's weighted affective valence estimate procedure was used to test the Ecological Valence Theory's prediction that within-culture WAVE-preference correlations should be higher than between-culture WAVE-preference correlations. The results supported several, but not all, predictions. In the (...) second experiment, we tested color preferences of Japanese–U.S. multicultural participants who could read and speak both Japanese and English. Multicultural color preferences were intermediate between U.S. and Japanese preferences, consistent with the hypothesis that culturally specific personal experiences during one's lifetime influence color preferences. (shrink)

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We argue that the lack of largecross-cultural differences in many games with student subjects from developed countries may be due to the nature of the games studied. These games tap primarily basic psychological reactions, like fairness and reciprocity. Once we look at norm-enforcement, in particular punishment, we find large differences even among culturally rather homogeneous student groups from developed countries.

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Cross-cultural differences in argumentation may be explained by the use of different norms of reasoning. However, some norms derive from, presumably universal, mathematical laws. This inconsistency can be resolved, by considering that some norms of argumentation, like Bayes theorem, are mathematical functions. Systematic variation in the inputs may produce culture-dependent inductive biases although the function remains invariant. This hypothesis was tested by fitting a Bayesian model to data on informal argumentation from Turkish and English cultures, which linguistically mark (...) evidence quality differently. The experiment varied evidential marking and informant reliability in argumentative dialogues and revealedcross-cultural differences for both independent variables. The Bayesian model fitted the data from both cultures well but there were differences in the parameters consistent with culture-specific inductive biases. These findings are related to current controversies over the universality of the norms of reasoning and the role of normative theories in the psychology of reasoning. (shrink)

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Across cultures people construct spatial representations of time. However, the particular spatial layouts created to represent time may differ across cultures. This paper examines whether people automatically access and use culturally specific spatial representations when reasoning about time. In Experiment 1, we asked Hebrew and English speakers to arrange pictures depicting temporal sequences of natural events, and to point to the hypothesized location of events relative to a reference point. In both tasks, English speakers (who read left to right) arranged (...) temporal sequences to progress from left to right, whereas Hebrew speakers (who read right to left) arranged them from right to left, replicating previous work. In Experiments 2 and 3, we asked the participants to make rapid temporal order judgments about pairs of pictures presented one after the other (i.e., to decide whether the second picture showed a conceptually earlier or later time-point of an event than the first picture). Participants made responses using two adjacent keyboard keys. English speakers were faster to make “earlier” judgments when the “earlier” response needed to be made with the left response key than with the right response key. Hebrew speakers showed exactly the reverse pattern. Asking participants to use a space-time mapping inconsistent with the one suggested by writing direction in their language created interference, suggesting that participants were automatically creating writing-direction consistent spatial representations in the course of their normal temporal reasoning. It appears that people automatically access culturally specific spatial representations when making temporal judgments even in nonlinguistic tasks. (shrink)

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Cultural differences occur in the use of categories to aid accurate recall of information. This study investigated whether culture also contributed to false (erroneous) memories, and extendedcross-cultural memory research to Turkish culture, which is shaped by Eastern and Western influences. Americans and Turks viewed word pairs, half of which were categorically related and half unrelated. Participants then attempted to recall the second word from the pair in response to the first word cue. Responses were coded as (...) correct, as blanks, or as different types of errors. Americans committed more categorical errors than did Turks, and Turks mistakenly recalled more non-categorically related list words than did Americans. These results support the idea that Americans use categories either to organize information in memory or to support retrieval strategies to a greater extent than Turks and suggest that culture shapes not only accurate recall but also erroneous distortions of memory. (shrink)

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Developmental research suggests that young children tend to value dominant individuals over subordinates. This research, however, has nearly exclusively been carried out in Western cultures, andcross-cultural research among adults has revealedcultural differences in the valuing of dominance. In particular, it seems that Japanese culture, relative to many Western cultures, values dominance less. We conducted two experiments to test whether thisdifference would be observed in preschoolers. In Experiment 1, preschoolers in France and in Japan (...) were asked to identify with either a dominant or a subordinate. French preschoolers identified with the dominant, but Japanese preschoolers were at chance. Experiment 2 revealed that Japanese preschoolers were more likely to believe a subordinate than a dominant individual, both compared to chance and compared to previous findings among French preschoolers. The convergent results from both experiments thus reveal an early emergingcross-culturaldifference in the valuing of dominance. (shrink)

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In 2004 Edouard Machery, Ron Mallon, Shaun Nichols and Stephen Stich published what has become one of the most widely discussed papers in experimental philosophy, in which they reported that East Asian and Western participants had different intuitions about the semantic reference of proper names. A flurry of criticisms of their work has emerged, and although various replications have been performed, many critics remain unconvinced. We review the current debate over Machery et al.’s (2004) results and take note of which (...) objections to their work have been satisfactorily answered and which ones still need to be addressed. We then report the results of studies that reveal significantcross-cultural and intra-cultural differences in semantic intuitions when we control for variables that critics allege have had a potentially distorting effect on Machery et al.’s findings. These variables include the epistemic perspective from which participants are supposed to understand the research materials, unintended anchoring effects of those materials, and pragmatic factors involved in the interpretation of speech acts within them. Our results confirm the robustness of thecross-cultural differences observed by Machery et al. and thereby strengthen the philosophical challenge they pose. (shrink)

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Research oncultural transmission among Americans has established a bias for transmitting stories that have disgusting elements. Conceived of as acultural evolutionary force, this phenomenon is one type of emotional selection. In a series of online studies with Americans and Indians we investigate whether there arecultural differences in emotional selection, such that the transmission process favours different kinds of content in different countries. The first study found a bias for disgusting content among Americans but not (...) among Indians. Four subsequent studies focused on how country interacts with kind of emotional content in reactions to transmission of stories or information. Whereas Indian participants, compared to Americans, tended to be less interested in, and excited by, transmission of stories and news involving common disgust-elicitors, the opposite pattern held for transmission of happy surprises and good news. We discuss various possible explanations and implications. (shrink)

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The purpose of the current research was to examine strategies of persuasion used by Arabic-speaking and Hebrew-speaking boys and girls to determine the relative contributions of culture and gender in determining communication styles. Children were asked to write a letter to a male or female peer asking for a gender-stereotyped or a gender-neutral gift. Four meta-categories were identified: formality, self-focus, other-focus, and gift-focus. For each meta-category except gift-focus, there were significant main effects and interactions. Language group was significant for formality (...) and other-focus but not for self-focus. Importantly, there were several interactions between participant gender, target gender, and gender-stereotypy of gift, but these did not interact with language group. The results were discussed in the context of children’s socialization to the ethos of musayara and dugri in Arabic-speaking and Hebrew-speaking culture. (shrink)

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This review examinescross-cultural differences in interoception and the role of culturally bound epistemologies, historical traditions, and contemplative practices to assess four aspects of culture and interoception: (1) the extent to which members from Western and non-Westerncultural groups exhibit differential levels of interoceptive accuracy and somatic awareness; (2) the mechanistic origins that can explain thesecultural differences, (3) culturally bound behavioral practices that have been empirically shown to affect interoception, and (4) consequences for culturally bound (...) psychopathologies. The following outlines the scope of the scientific review. Part 1 reviews studies oncultural variation in spontaneous somatic word use, linguistic expressions, traditional medical practices, and empirical laboratory studies to assess the evidence forcultural differences in somatic processes. Integration of these findings suggests a startling paradox: on the one hand, non-Western cultures consistently exhibit heightened somatic focus and awareness across a variety of contexts; on the other hand, non-Western cultures also exhibit less interoceptive accuracy in laboratory studies. Part 2 discusses the various mechanistic explanations that have been proposed to explain thesecultural differences in somatic awareness and interoceptive accuracy, focusing oncultural schemas and epistemologies. Part 3 addresses the behavioral and contemplative practices that have been proposed as possible “interventions,” or methods of cultivating bodily awareness and perceptual accuracy. Finally, Part 4 reviews the consequences of interoception for psychopathology, including somatization, body dysmorphia, eating disorders, and anxiety disorders. (shrink)

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Given the increase in research in less developed countries and the necessary reliance on informed consent guidelines, we should pay close attention to the extent to which these guidelines address importantcross-cultural differences. I argue that the current underlying conception of autonomy that is reflected in informed consent guidelines fails to adequately address importantcultural differences—namely differences in conceptions of the person. Since this conception directly influences one’s conception of autonomy, the narrowness of the current guidelines demands (...) attention. In examining a conception of the person that is popular in Africa—a less developed country in which much research is currently being conducted—I argue that the current foundation for informed consent should rest on strong relational autonomy in order to be more globally applicable. This revision, in turn, calls for changes to the policies for informed consent. (shrink)

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Emotional processing and social problem-solving are important for mental well-being. For example, impaired emotional processing is linked with depression and psychosomatic problems. However, little is known about crosscultural differences in emotional processing and social problem-solving and whether these constructs are linked. This study examines whether emotional processing and social problem-solving differs between Western and Eastern European cultures. Participants completed questionnaires assessing both constructs. Emotional processing did not differ according to culture, but Polish participants reported more effective social problem-solving abilities than (...) British participants. Poorer emotional processing was also found to relate to poorer social problem-solving. Possible societal reasons for the findings and the implications of the findings for culture and clinical practice are discussed. (shrink)

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Past work has shown systematic differences between Easterners' and Westerners' intuitions about the reference of proper names. Understanding when these differences emerge in development will help us understand their origins. In the present study, we investigate the referential intuitions of English- and Chinese-speaking children and adults in the U.S. and China. Using a truth-value judgment task modeled on Kripke's classic Gödel case, we find that thecross-cultural differences are already in place at age seven. Thus, these differences cannot (...) be attributed to later education or enculturation. Instead, they must stem from differences that are present in early childhood. We consider alternate theories of reference that are compatible with these findings and discuss the possibility that thecross-cultural differences reflect differences in perspective-taking strategies. (shrink)

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In this paper, we aim to trace the origin of the systematiccross-cultural variations in referential intuitions by investigating the effects of perspective taking on people’s responses in the Gödel-style probes through two novel experiments. Here is how we will proceed. In section 2, we first briefly introduce the MMNS (2004) study, and then critically review the two relevant studies conducted by Sytsma and colleagues (i.e., Sytsma and Livengood 2011; Sytsma et al. 2015). In section 3, we introduce (...) the literature oncross-cultural variation in perspective taking incultural psychology, which together with the conjecture of perspectival ambiguity leads to the hypothesis of our current study. In sections 4 and 5, two new experiments on how perspective taking affects people’s responses in hypothetical stories modelled on the Gödel thought experiment will be reported. Based on the empirical findings, in section 6 we argue that the robustcross-cultural variations thus far observed in people’s responses to the Gödel cases are largely attributable to culturally specific perspective-taking strategies, which provides new support for the proposal previously made by Sytsma and Livengood (2011). The implications of the experimental results for the ongoing work of testing the theories of refence of names and for the current metaphilosophical debate on the robustness of philosopher’s intuitions are also drawn in this section. Finally, the major conclusions and contributions of the current study are highlighted in section 7. (shrink)

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In this article, we focus on thecross-cultural aspects of the implementation of an American company's code of ethics into its Swedish subsidiary. We identify thecross-cultural stories that the receivers in the subsidiary use when trying to explain the parent's code and conceptualize these stories as part of an emerging narrative of national belonging and differences. The receivers resisted the code by amplifying the importance of national identity. Rather than stimulating a discussion on ethics that (...) might have strengthened the ties between the parent and the subsidiary, the outcome of the code implementation had the opposite effect. The article concludes by stressing the process of implementing codes across cultures rather than code content. (shrink)

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Ethical dilemmas are inescapable components of business negotiations. It is thus important for negotiators to understand the differences in what is ethically appropriate and what is not. This study explores thecross-cultural differences in business ethics between Canada and China by examining the perceived appropriateness of five categories of ethically questionable strategies often used in business negotiations. The results show that the Chinese are more likely to consider it appropriate to use ethically inappropriate negotiation strategies, but the impact (...) ofcultural values on ethically inappropriate negotiation strategies is much stronger in Canada than in China when negotiators choose to use these strategies. In addition, there are more gender differences in Canada, where men are more likely to consider it appropriate to use ethically questionable strategies in all five categories than women; while in China no gender differences are found in the perceived appropriateness of using these strategies in all but one category. Implications are also discussed along with potential future research directions. (shrink)

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Thecross-cultural differences in epistemic intuitions reported by Weinberg, Nichols and Stich (2001; hereafter: WNS) laid the ground for the negative program of experimental philosophy. However, most of WNS’s findings were not corroborated in further studies. The exception here is the study concerning purported differences between Westerners and Indians in knowledge ascriptions concerning the Zebra Case, which was never properly replicated. Our study replicates the above-mentioned experiment on a considerably larger sample of Westerners (n = 211) and Indians (...) (n = 204). The analysis found a significantdifference between the ethnic groups in question in the predicted direction: Indians were more likely to attribute knowledge in the Zebra Case than Westerners. In this paper, we offer an explanation of our result that takes into account the fact that replications of WNS’s other experiments did not find anycross-cultural differences. We argue that the Zebra Case is unique among the vignettes tested by WNS since it should not be regarded as a Gettier case but rather as a scenario exhibiting skeptical pressure concerning the reliability of sense-perception. We argue that skepticism towards perception as a means of gaining knowledge is a trope that is deeply rooted in Western epistemology but is very much absent from Classical Indian philosophical inquiry. This line of reasoning is based on a thorough examination of the skeptical scenarios discussed by philosophers of the Indian Nyaya tradition and their adversaries. (shrink)

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We report the results of across-cultural investigation of person-body reasoning in the United Kingdom and northern Brazilian Amazon (Marajó Island). The study provides evidence that directly bears upon divergent theoretical claims in cognitive psychology and anthropology, respectively, on the cognitive origins andcross-cultural incidence of mind-body dualism. In a novel reasoning task, we found that participants across the two sample populations parsed a wide range of capacities similarly in terms of the capacities’ perceived anchoring to (...) bodily function. Patterns of reasoning concerning the respective roles of physical and biological properties in sustaining various capacities did vary between sample populations, however. Further, the data challenge prior ad-hoc categorizations in the empirical literature on the developmental origins of and cognitive constraints on psycho-physical reasoning (e.g., in afterlife concepts). We suggestcross-culturally validated categories of “Body Dependent” and “Body Independent” items for future developmental andcross-cultural research in this emerging area. (shrink)

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This study investigates the differences in ethical beliefs between blacks and whites in the United States. Two hundred and thirty four white students and two hundred and fifty five black students were presented with two scenarios and given the Reidenbach-Robin instrument measuring their ethical reactions to the scenarios.Contrary to previous research, the results indicate that the two groups, which belong to different subcultures, have similar ethical beliefs.

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My remarks on Metz's project will focus on another angle than the one Metz uses. I am more interested in thinking about whether and how far ethical standards from different cultures really differ, how to understand those differences, and how to relate them to what is objectively good, independently of people's opinions on the matter. Of course one widely circulating opinion on the topic is thatcross-cultural differences somehow demonstrate that there is no such thing as objective good (...) at all – that each culture has its own conception of what is good, right, permitted, forbidden, and so on, and the differences are so wide that anyone at all familiar with this, can no longer take seriously the idea that there could be any “objective” values underlying such varied systems. South African Journal of Philosophy Vol. 26 2007: pp. 336-346. (shrink)

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In this chapter, we integrate three distinct strands of thought to argue that the concept of “fairness” varies significantly across cultures. As a result, ensuring that human-AI interactions meet relevant fairness standards requires a deep understanding of thecultural contexts in which AI-enabled systems are deployed. Failure to do so will not only result in the generation of unfair outcomes by an AI-enabled system, but it will also degrade legitimacy of and trust in the system. The first strand concerns (...) the dominant approach taken in the technology industry to ensure that AI-enabled systems are fair. This approach is to reduce fairness to some mathematical formalism that can be applied universally, a quintessentially Western conception of fairness. The second strand concerns alternative conceptions of fairness that have their roots in philosophical traditions of the East, namely Confucian virtue ethics. Understanding how individuals from diversecultural backgrounds perceive fairness—particularly their beliefs about fairness in human-to-human interactions—is crucial for understanding how they will interpret fairness in human-AI interactions. Building on these philosophical and behavioral differences, as highlighted by empirical research, the third strand integrates insights from political science and interdisciplinary studies. This perspective offers valuable guidance on designing AI-enabled systems to align with contextually relevant standards of fairness. Examining existing beliefs about fairness within the context of institutional decision-making provides valuable insights into what people expect from AI-generated decisions. These expectations often include key elements such as a sufficient degree of transparency, clear lines of accountability, and mechanisms to contest decisions made by the system—all of which are essential components of procedural fairness. Rather than adopting a one-size-fits-all approach to ensuring fairness, the design and deployment of AI systems must carefully account for the operating environment, including the socio-political andcultural context, to ensure that the system aligns with the relevant standards of fairness. (shrink)

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Educational institutions all over the world continue to attract the services of foreign-born scholars. In addition to the culture shock that immigrants experience in unfamiliar countries, these scholars often undergo "pedagogical shock." Through autobiographical accounts of foreign-born professors from Africa, Asia, Europe, and the US, this volume examines the experiences of foreign-born professors around the world to provide insight on the curricular, school-systemic, and sociological differences and challenges that are encountered, and how to help resolve them. It will help administrators, (...) institutions, and immigration and comparative education scholars understand thecross-cultural challenges and coping strategies that define the private and professional lives of foreign-born professors across the globe. (shrink)

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This collection of papers explores one of the central debates in the field of bioethics in the new century. It evaluates the controversy between the claim that there is a common morality accepted by all and the opposing view that there are different moral visions and moral rationalities, within which complex bioethical issues demand a solution. Contributions within this volume offer different approaches and perspectives on the pursuit of global ethics in the new century. They are organized under five major (...) themes. The first theme explores the different plausible understandings of the foundations of bioethics and contemporary reflections on the nature and role of moral theory. The second theme analyses the impact of moral loss and moral diversity on the character of bioethics and the search for alternative perspectives in post-traditional and post-modern societies. The third theme examines a number of theoretical issues raised by concrete examples of bioethnological applications, which bear importantly on contemporary debates between the possibility and impossibility of global bioethics. The fourth theme discusses examples of moral conflicts and dilemmas in everyday health care practice regarding the permissible treatment of humans by humans under different ethical perspectives andcultural traditions. The fifth theme explores alternative suggestions for opening up new modes of self-understanding and new strategies for bioethical exploration in the new century. The volume is an important work of reference for philosophers, moral theologians, ethicists, counsellors, doctors, nurses, sociologists, journalists, health care professionals, public policy makers and everyone who is interested in the profound ethical issues arising from modern technological advancements which are not only transforming our lives but are also demanding urgent ethical decision-making and `pragmatic' solutions from across-cultural perspective. (shrink)

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This paper explorescross-cultural semiotics in adaptation in order to rethink the relationships between China and the West. The multi-dimensional model ofcross-cultural research presented defends a temporal semiotic orientation, rather than a purely spatial approach for intercultural interpretation. The paper insists that in the age of globalization,cultural identity is unavoidably a very sharp question, and that multiple layers of meanings are involved incultural identity. Thus, it explores differences and parallelisms between Western (...) and Chinese semiotics, conservative and as well as unconventional approaches – misappropriation, transplantation, transfer and transformation – which appear in adaptations such as Journey to the West and Wolf Totem. Adaptations are contemplated as intercultural avenues for learning about the West and exporting Chinese culture to the world, showing the complexity ofcross-cultural exchanges which are never merely one-directional and which include temporal mappings. (shrink)

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This study draws on Kohlberg''s Cognitive Moral Development Theory and Hofstede''s Culture Theory to examine whethercultural differences are associated with variations in ethical reasoning. Ethical reasoning levels for auditors from Australia and China are expected to be different since auditors from China and Australia are also different in terms of thecultural dimensions of long term orientation, power distance, uncertainty avoidance and individualism. The Defining Issues Tests measuring ethical reasoning P scores were distributed to auditors from Australia (...) and China including Hong Kong and The Chinese Mainland. Results show that auditors from Australia have higher ethical reasoning scores than those from China, consistent with Hofstede''s Culture Theory predictions. (shrink)

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In this paper we study selected argument forms involving counterfactuals and indicative conditionals under uncertainty. We selected argument forms to explore whether people with an Easterncultural background reason differently about conditionals compared to Westerners, because of the differences in the location of negations. In a 2x2 between-participants design, 63 Japanese university students were allocated to four groups, crossing indicative conditionals and counterfactuals, and each presented in two random task orders. The data show close agreement between the responses of (...) Easterners and Westerners. The modal responses provide strong support for the hypothesis that conditional probability is the best predictor for counterfactuals and indicative conditionals. Finally, the grand majority of the responses are probabilistically coherent, which endorses the psychological plausibility of choosing coherence-based probability logic as a rationality framework for psychological reasoning research. (shrink)

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Incross-cultural studies of well-being psychologists have shown ways in which well-being or its constituents are tailored by culture (Arrindell et. al. 1997, Diener and Diener 1995, Kitayama et. al. 2000, Oishi & Diener 2001, Oishi et. al. 1999). Some psychologists have taken the fact ofcultural variance to imply that there is no universal notion of well-being (Ryan and Deci, 2001, Christopher 1999). Most philosophers, on the other hand, have assumed that there is a notion of (...) well-being that has universal application. Given the facts aboutcultural variance, is this a mistake? What are the implications for philosophers of the existence ofcultural differences in well-being? In answer to these questions I distinguish two different philosophical projects in the area of well-being. One of these projects seeks to provide a formal analysis of well-being. I argue that this project is not undermined by the kinds ofcultural differences that have been discovered and that, therefore, there might be a universal notion of well-being. The other project seeks to provide a substantive account of well-being.Cultural differences are relevant here, but not always as directly relevant as one might have assumed. The main goal of this paper, then, is to argue that the implications ofcultural differences for the philosophical project are limited and to clear the ground for a universal notion of well-being. In service of this main goal, the paper takes on three subsidiary tasks. First, I clarify the basic question or questions that philosophers are trying to answer when they talk about well-being. Second, I provide a.. (shrink)

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With the spread ofcross-cultural communication and the expansion of multinational brands the semantic boundaries of signs is being transcended in various ways. The contemporary global and transnational construction of signs has a different impact on consumer behaviour across the world. Easter consumers have some unique national psychology and purchasing behaviour to Western consumers. This study explores different the characteristics and motivations behind thecross-cultural exchange of signs, their reception, the specific symbolic value, and consumer behaviour (...) in China. (shrink)

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China has a longstanding tradition of stressing the values of harmony and coherence, and Chinese society has often been portrayed as a culture in which conflict avoidance is viewed more positively than direct confrontation and argumentation. In order to evaluate the validity of this claim, this paper sketches Chinese people’s feelings and understandings about interpersonal arguing by reporting results of a data collection in China, using measures of argumentativeness, verbal aggressiveness, argument frames, and personalization of conflict. These results were compared (...) to those from a US sample. Chinese and US data differed in complex ways, but did not show Chinese respondents to be more avoidant. The Chinese correlations among variables were a reasonable match to expectations based on Western argumentation theories, although they did not replicate the US results precisely. The paper offers evidence that Chinese respondents had a more sophisticated understanding of interpersonal arguing than their US counterparts, and were more sensitive to the constructive possibilities of face-to-face disagreement. (shrink)

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Thesis: With the end of the cold war, ideological conflicts have faded. In their stead, we have witnessed the rise ofcultural strife. On the borders of the great civilizations conflicts involving basiccultural values have arisen. These have given increased emphasis to the ethical imperative ofcrosscultural understanding. How do we go about understanding different cultures? What are the grounds and premises of such understanding? How does such understanding tie into the basic ethical theories (...) that have marked the West? The premise of this paper is that such understanding requires a new paradigm, one fundamentally different from that animating Western, scientific rationality. What is required is a rethinking of what constitutes our ethical selfhood. After proposing a concept of such selfhood, this essay shows that it is an implicit premise of Plato’s, Kant’s, Freud’s and Darwin’s thoughts about ethics. It makes some practical suggestions for increasingcross-cultural understanding and then concludes with a brief description of the normative, ethical ideal of such understanding. (shrink)

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Background and aimThe postpartum depression literacy of perinatal women is closely related to the occurrence, recognition, and treatment of postpartum depression, therefore valid instruments for evaluating the level of PoDLi are of great significance for both research and clinical practice. This study aimed tocross-culturally adapt the postpartum depression literacy scale into Chinese and to test its psychometric properties among Chinese perinatal women.Materials and methodsAcross-sectional study was conducted from April to May 2022 in a tertiary hospital in (...) Hangzhou, Zhejiang Province, China. 619 out of the 650 perinatal women that were approached via a convenience sampling method completed the Chinese version of the PoDLiS. Content validity [the content validity index of items and scale-level content validity index ] was evaluated by an expert panel. Psychometric properties, including item analysis, structure validity, convergent and discriminant validity, reliability, criterion validity, and floor/ceiling effect were examined.ResultsThe final version of C-PoDLiS is a six-factor structure consisting of 27 items, which explained 61.00% of the total variance. Adequate content validity was ensured by the expert panel. The modified confirmatory factor analysis model revealed that the 6-factor model fitted the data well. The total Cronbach’s α was 0.862, the total McDonald’s ω was 0.869, and the test-retest reliability coefficient was 0.856. Results of convergent validity and discriminant validity provided good or acceptable psychometric support. Significant correlations between scores of the C-PoDLiS and Mental health literacy scale and Attitudes toward seeking professional psychological help short form scale supported good concurrent and predictive validity, respectively. No floor/ceiling effect was found.ConclusionThe C-PoDLiS was demonstrated to be a sound instrument with good reliability and validity for evaluating Chinese perinatal women’s PoDLi levels. Its use in the future can facilitate data aggregation and outcome comparisons across different studies on this topic. (shrink)

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Theories of reference have been central to analytic philosophy, and two views, the descriptivist view of reference and the causal-historical view of reference, have dominated the field. In this research tradition, theories of reference are assessed by consulting one’s intuitions about the reference of terms in hypothetical situations. However, recent work incultural psychology (e.g., Nisbett et al. 2001) has shown systematic cognitive differences between East Asians and Westerners, and some work indicates that this extends to intuitions about philosophical (...) cases (Weinberg et al. 2001). In light of these findings oncultural differences, two experiments were conducted which explored intuitions about reference in Westerners and East Asians. Both experiments indicate that, for certain central cases, Westerners are more likely than East Asians to report intuitions that are consistent with the causal-historical view. These results constitute prima facie evidence that semantic intuitions vary from culture to culture, and the paper argues that this fact raises questions about the nature of the philosophical enterprise of developing a theory of reference. (shrink)

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Social norm transgressions are assumed to be at the root of numerous substantial negative outcomes for transgressors. There is a prevailing notion among lay people and scholars that transgressing social norms can negatively impact one’s mental health. The present research aimed to examine this assumption, focusing on clinically relevant outcomes such as anxiety and depression. The present research further aimed to examine a social cognitive process for these outcomes in the form of fear of negative evaluations as a result of (...) one’s norm transgressing behavior. Specifically, it examined whether it is negative evaluations about ourselves or about those close to us that mediates the effect of social norm transgressions, and whether those may vary as a function of culture. Results of the present research, including a study with a community sample, suggest a positive association between social norm transgressions and psychological distress. Results also suggest that increased fear of negative evaluation mediates that association but does so differently for people from more collectivistic cultures and people from less collectivistic cultures. For people from more collectivistic cultures increased fear of negative evaluation of close others may mediate the association between social norm transgressions and psychological distress. However, for people from less collectivistic cultures that association may be mediated by increased fear of negative evaluation of oneself. Implications for research on consequences of social norm transgressions andcross-cultural differences in perceptions of such consequences are discussed as are practical implications for motivating social norm adherence and the maintenance of constructive social norms. (shrink)

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The Iowa Gambling Task (IGT) has become a remarkable experimental paradigm of dynamic emotion decision making. In recent years, research has emphasized the “prominent deck B (PDB) phenomenon” among normal (control group) participants, in which they favor “bad” deck B with its high-frequency gain structure—a finding that is incongruent with the original IGT hypothesis concerning foresightedness. Some studies have attributed such performance inconsistencies tocultural differences. In the present review, 86 studies featuring data on individual deck selections were drawn (...) from an initial sample of 958 IGT-related studies published from 1994 to 2017 for further investigation. The PDB phenomenon was found in 67.44% of the studies (58 of 86), and most participants were recorded as having adopted the “gain-stay loss-randomize” strategy to cope with uncertainty. Notably, participants in our sample of studies originated from 16 areas across North America, South America, Europe, Oceania, and Asia, and the findings suggest that the PDB phenomenon may becross-cultural. (shrink)

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This book proposes a radical shift in the way the world thinks about itself by highlighting the significance ofcross-cultural conversations. Moving beyond conventional boundaries such as nation-state and identity, it examines the language in which histories are written; analyses how scientific technology is changing the idea of identity, and highlights a larger identity across nationality, race, religion, gender, ethnicity and class.Cross-Cultural Conversation reviews and articulates the interconnectedness of people by 'crossing' the 'hard' boundaries of (...) religious, national, racial, ethnic, gender and other forms of social and local identities. It asks for a concerted effort to engaging each other in open conversational forums on a range of global issues, altering our attitudes towards self and the other, and unlearning prejudices that perpetuate divisive identities. Intended as a tool for conflict resolution, communication and forging human interrelationships,cross-cultural conversation emphasizes the crucial role of individuals, public institutions and civil society, and encourages partnership in various domains of social exchanges to enable us to imagine a new phase of human civilization. The book explores themes such ascultural diversity, political actions, solidarity-in-diversity, clash of social identities, tensions between nationalism and globalism, ethico-religious challenges, the quest for global peace and authentic meeting of world religions, the evolving connection between science and religion, and attitudinal differences between Western and Indian scientists toward religion as also on key philosophical ideas that have permeated the Indiancultural soil. unication and forging human interrelationships,cross-cultural conversation emphasizes the crucial role of individuals, public institutions and civil society, and encourages partnership in various domains of social exchanges to enable us to imagine a new phase of human civilization. The book explores themes such ascultural diversity, political actions, solidarity-in-diversity, clash of social identities, tensions between nationalism and globalism, ethico-religious challenges, the quest for global peace and authentic meeting of world religions, the evolving connection between science and religion, and attitudinal differences between Western and Indian scientists toward religion as also on key philosophical ideas that have permeated the Indiancultural soil. (shrink)

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BackgroundThe global COVID-19 pandemic confronts people with their fragility, vulnerability, and mortality. To date, scales to measure death awareness mainly focus on the anxiety-provoking aspect of mortality cues. This study aims tocross-culturally adapt and validate the Death Reflection Scale, a scale for measuring positive, growth-oriented cognitions of life reflection and prosocial behavior following confrontation with the finiteness of life.Materials and MethodsThe Death Reflection Scale was translated and adapted in a multi-step process to the German language. In this anonymous, (...)cross-sectional, online survey at a large university in Germany, students, healthcare professionals and other staff completed the DRS alongside comparison measures. Multi-group confirmatory factor analysis was used to assess configural, metric, and scalar measurement equivalence across four age and occupational groups. Convergent/divergent validity testing was done via Spearman correlations.Results1,703 participants provided data for a response rate of ∼5%. 24% of respondents were HCP, 22% students. Confirmatory factor analysis showed a higher-order structure of the DRS with a strong general factor and the originally proposed five subscales. Multi-group CFA showed partial metric equivalence across age groups and partial scalar invariance across occupational groups. Non-invariant scales were the Motivation to live, Putting life into perspective, and Legacy subscales. In the convergent validity testing, two hypotheses were fully confirmed, two partially and four were not confirmed. Experiencing a propensity for increased contemplation and life reflection during the pandemic together with spirituality showed correlations of moderate to large size to the DRS and its subscales.ConclusionFurther conceptual work for death awareness to explore the construct’s stability in different population groups needs to be undertaken. However, the DRS can be mostly used to assess positive and growth-oriented aspects of death awareness and death reflection which may be an important avenue when developing counseling and support interventions for groups experiencing a high burden during the pandemic. (shrink)

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The target paper shows howcultural adaptations to ecological problems can underpin “paradoxical” patterns of phenotypic variation. We argue: (1) Gendered social learning is acultural adaptation to an ecological problem. (2) In evolutionarily novel environments, this adaptation generates arbitrary-gendered outcomes, leading to the paradoxical case of larger sex differences in more gender equal societies.

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Regardless of the increasing research attention paid to peer-to-peer accommodation worldwide, our understanding of consumer experiences across different languages and cultures is limited. Extant research tends to support the view that consumer experiences are homogeneous, while overlooking possiblecultural divergence across cultures. To fill this gap, this study uses across-cultural perspective based on genre analysis andcross-cultural rhetoric study to compare English and Chinese reviews about users’ peer-to-peer accommodation experiences in two popular platforms in (...) China, Airbnb and Xiaozhu. Through analyzing 584 online reviews, we found similar moves in both sets of data, including reviews about the accommodation and about the host, expressing feelings, and making a recommendation. However, we found significant differences in expressing these moves in communication styles. We found that there was a stronger sense of a close and family- like relationship between the guest and the host in the Chinese reviews, while English reviews stressed the importance of space and privacy. (shrink)

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