Juris G. Draguns (1932-2023) Hogan, John D.; Gielen, Uwe P.
The American psychologist,
02/2024, Letnik:
79, Številka:
2
Journal Article
Recenzirano
Memorializes Juris G. Draguns (1932-2023), a noted cross-cultural researcher and author. in 1967, joined Pennsylvania State University, where he remained until his retirement in 1997 as professor ...emeritus. His presence at Penn State, along with George Guthrie, Muzafer Sherif, and Carolyn Sherif, made its program one of the outstanding early centers for cross-cultural psychology. He remained active after his university retirement, maintaining a part-time clinical practice and pursuing new research interests. During his career, he published more than 130 articles on such topics as microgenesis, cognitive style, models of psychopathology, and culture and psychology, as well as several books. (PsycInfo Database Record (c) 2024 APA, all rights reserved).
More than 1 billion people worldwide report no religious affiliation. These religious "nones" represent the world's third largest religion-related identity group and are a diverse group, with some ...having previous religious identification and others never identifying as religious. We examined how 3 forms of religious identification-current, former, and never-influence a range of cognitions, emotions, and behavior. Three studies using nationally representative samples of religious Western (United States), secular Western (Netherlands, New Zealand) and Eastern (Hong Kong) cultures showed evidence of a religious residue effect: Formerly religious individuals (i.e., religious "dones") differed from never religious and currently religious individuals in cognitive, emotional, and behavioral processes. Study 1 (n = 3,071) offered initial cross-cultural evidence, which was extended in a preregistered replication study that also included measures of charitable contribution (Study 2; n = 1,626). Study 3 (N = 31,604) found that individuals who deidentified were still relatively likely to engage in prosocial behavior (e.g., volunteering) after leaving religion. This research has broad implications for understanding changing global trends in religious identification and their consequences for psychology and behavior.
Spearman's g is the name for the shared variance across a set of intercorrelating cognitive tasks. For some-but not all-theorists, g is defined as general intelligence. While g is robustly observed ...in Western populations, it is questionable whether g is manifested in cognitive data from other cultural groups. To test whether g is a cross-cultural phenomenon, we searched for correlation matrices or data files containing cognitive variables collected from individuals in non-Western, nonindustrialized nations. We subjected these data to exploratory factor analysis (EFA) using promax rotation and 2 modern methods of selecting the number of factors. Samples that produced more than 1 factor were then subjected to a second-order EFA using the same procedures and a Schmid-Leiman solution. Across 97 samples from 31 countries totaling 52,340 individuals, we found that a single factor emerged unambiguously from 71 samples (73.2%) and that 23 of the remaining 26 samples (88.5%) produced a single second-order factor. The first factor in the initial EFA explained an average of 45.9% of observed variable variance (SD = 12.9%), which is similar to what is seen in Western samples. One sample that produced multiple second-order factors only did so with 1 method of selecting the number of factors in the initial EFA; the alternate method of selecting the number of factors produced a single higher-order factor. Factor extraction in a higher-order EFA was not possible in 2 samples. These results show that g appears in many cultures and is likely a universal phenomenon in humans.
Public Significance Statement
This study shows that one conceptualization of intelligence-called Spearman's g-is present in over 90 samples from 31 non-Western, nonindustrialized nations. This means that intelligence is likely a universal trait in humans. Therefore, it is theoretically possible to conduct cross-cultural research on intelligence, though culturally appropriate tests are necessary for any such research.
Men's and women's personalities appear to differ in several respects. Social role theories of development assume gender differences result primarily from perceived gender roles, gender socialization ...and sociostructural power differentials. As a consequence, social role theorists expect gender differences in personality to be smaller in cultures with more gender egalitarianism. Several large cross‐cultural studies have generated sufficient data for evaluating these global personality predictions. Empirically, evidence suggests gender differences in most aspects of personality—Big Five traits, Dark Triad traits, self‐esteem, subjective well‐being, depression and values—are conspicuously larger in cultures with more egalitarian gender roles, gender socialization and sociopolitical gender equity. Similar patterns are evident when examining objectively measured attributes such as tested cognitive abilities and physical traits such as height and blood pressure. Social role theory appears inadequate for explaining some of the observed cultural variations in men's and women's personalities. Evolutionary theories regarding ecologically‐evoked gender differences are described that may prove more useful in explaining global variation in human personality.
Cultural psychology-the research field focusing on the mutual constitution of culture and the mind-has made great strides by documenting robust cultural variations in how people think, feel, and act. ...The cumulative evidence is consistent with the hypothesis that Westerners are independent, whereas those in the rest of the world are interdependent. Although this research traditionally examined North Americans and East Asians, recent research has extended this literature to other non-Western regions. We review this emerging research and describe four distinct forms of interdependence in four non-Western cultural zones. Specifically, interdependence is promoted through (a) conflict avoidance (dominant in much of East Asia), (b) self-assertion for ingroup protection (dominant in Arab regions), (c) expression of emotions that promote interpersonal resonance (dominant in Latin America), and (d) argumentation for conflict resolution (dominant in South Asia). Furthermore, we propose that the Modern West adopted the existing signature features of interdependence in the neighboring cultural zones (notably, self-assertion, emotional expression, and argumentation) and redefined the psychological function and social meaning of these features; instead of promoting interdependence, they became means to achieve independence. This theoretical integration suggests that cultural variation in basic psychological processes emerged over the last several 1,000 years under the influence of ecology, migration, and intergroup relations. The current effort underscores the need to globalize psychological science.
Public Significance Statement
In this article, we discuss how various non-Western cultural zones (e.g., East Asian, Arab, Latin American, and South Asian zones) might differ, even though they all share a commitment to the overarching value of interdependence. We then suggest how these non-Western cultural zones preceded and helped shape the psychological profile of independence that characterizes contemporary Western culture. The proposed perspective may help globalize psychological science.
The field of psychology prides itself on being a data-driven science. In 2008, however, Arnett brought to light a major weakness in the evidence on which models, measures, and theories in psychology ...rest. He demonstrated that the most prominent journals in six subdisciplines of psychology focused almost exclusively (over 70% of samples and authors) on a cultural context, the United States, shared by only 5% of the world's population. How can psychologists trust that these models and results generalize to all humans, if the evidence comes from a small and unrepresentative portion of the global population? Arnett's analysis, cited over 1,300 times since its publication, appears to have galvanized researchers to think more globally. Social scientists from the United States have increasingly sought ways to collaborate with colleagues abroad. Ten years later, an analysis of the same 6 journals for the period of 2014 to 2018 indicates that the authors and samples are now on average a little over 60% American based. The change is mainly due to an increase in authorship and samples from other English-speaking and Western European countries. Thus, it might be said that 11% of the world's population is now represented in these top psychology journals, but that 89% of the world's population continues to be neglected. Majority world authors and samples (4-5%) are still sorely lacking from the evidence base. Psychology still has a long way to go to become a science truly representative of human beings. Several specific recommendations are discussed.
Public Significance Statement
The field of psychology prides itself on being a data-driven science, but a major weakness in the evidence base has been overreliance on a cultural context, the United States, shared by only 5% of the world's population. In 2008, it was reported that the most prominent journals of six subdisciplines in psychology relied on samples that were over 70% American. Ten years later, an analysis of the same journals indicates that authors and samples are now on average a little over 60% American based, but with the change mainly due to an increase in participation from other English-speaking and Western European countries. Majority-world authors and samples (4-5%) are still sorely lacking from the evidence base.
Objectives. The investigation of love has produced several psychological concepts and theories. In addition to general signs of love, several cross-cultural differences were also identified. The aini ...of the study was to verify the previously created 5-factor model of love, which was created on the basis of individual representations of love of young people in Slovakia, and to find out whether tliis model is also valid in a cross-cultural Czech-Slovak comparison. Sample and procedure. The research was conducted on a sample of 397 respondents from the Slovak Republic (M=23.1, SD=2.54, men=115; wonien=282) and 441 respondents from the Czech Republic (M=21, 5, SD=2.15; men=107; wonien=334) who were aged 18-29. The research was focused on tliis age cohort due to the fact that for tliis period of the so-called emerging adulthood is important to explore in the area of relationships and love. Methods. Quantitative methodology was used in the research, the research was carried out with the help of an electronically administered questionnaire. In the questionnaire, a previously verified scale of Individual representations of love was used. In the questionnaire were included questions concerning selected characteristics of partner relationships and demographic data. Analyses. The data were processed by confinnatory factor analysis separately for the Czech and Slovak samples, further by correlation analyses and linear regression analysis, which showed relationships with other variables. Results. The results showed in both countries 5 factors of individual representations of love: 1. physical love, commitment, building and searching, 2. spiritual love, 3. power and positive benefits of love, 4. the opposite side of love and 5. biological and self-centred love. Age and strength of religious faith shawed to be predictors of individual factors. Limits. Since the research was not conducted on a representative sample and it mostly consisted of female university students, the possibilities of generalization are limited. This quantitative research also worked with a selected limited number of meanings of love.
Evolutionary Psychology: A How-To Guide Lewis, David M. G.; Al-Shawaf, Laith; Conroy-Beam, Daniel ...
American psychologist/The American psychologist,
05/2017, Letnik:
72, Številka:
4
Journal Article
Recenzirano
Odprti dostop
Researchers in the social and behavioral sciences are increasingly using evolutionary insights to test novel hypotheses about human psychology. Because evolutionary perspectives are relatively new to ...psychology and most researchers do not receive formal training in this endeavor, there remains ambiguity about "best practices" for implementing evolutionary principles. This article provides researchers with a practical guide for using evolutionary perspectives in their research programs and for avoiding common pitfalls in doing so. We outline essential elements of an evolutionarily informed research program at 3 central phases: (a) generating testable hypotheses, (b) testing empirical predictions, and (c) interpreting results. We elaborate key conceptual tools, including task analysis, psychological mechanisms, design features, universality, and cost-benefit analysis. Researchers can use these tools to generate hypotheses about universal psychological mechanisms, social and cultural inputs that amplify or attenuate the activation of these mechanisms, and cross-culturally variable behavior that these mechanisms can produce. We hope that this guide inspires theoretically and methodologically rigorous research that more cogently integrates knowledge from the psychological and life sciences.
Although attitudes are often considered positive or negative evaluations, people often have both positive and negative associations with a target object or issue, and when people are ambivalent, they ...are typically presumed to find the experience aversive because they are motivated to hold clear, univalent attitudes. Cross‐cultural research, however, has shown cultural variation in the propensity for dialectical thinking, which is characterized by a tolerance for contradiction. Two studies examined the role of dialectical thinking tendencies in the occurrence of attitudinal ambivalence and how much people subjectively experience their state of ambivalence. Study 1 measured individual differences in dialectical thinking within a culture, and Study 2 compared participants across two cultures (United States and Taiwan) that differ in dialecticism. Across studies, greater dialectical thinking was associated with holding both positive and negative evaluations of the same topic (objective ambivalence) and weaker correlations between objective ambivalence and subjective reports of being conflicted (subjective ambivalence).
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