Relevant bibliographies by topics / Individualisme – Psychologie

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Individualisme – Psychologie'

Author: Grafiati
Published: 25 May 2024

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Journal articles on the topic "Individualisme – Psychologie"

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Finkelstein, Marcia A. "Correlates of individualism and collectivism: Predicting volunteer activity." Social Behavior and Personality: an international journal 39, no. 5 (June 30, 2011): 597–606. http://dx.doi.org/10.2224/sbp.2011.39.5.597.

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Differences in the factors that initiate volunteering in individualists versus collectivists were examined. In prior work it has been suggested that the two differ, not in how much service volunteers give, but in the reasons why. Individualist and collectivist tendencies were measured in a sample of long-term volunteers. Also assessed were respondents' attitudes about the responsibility of individuals and of society to help those in need, the individual's obligation to engage in social and political action, and the quality of social support available to participants. Collectivism was associated most strongly with personal responsibility and with a strong social support network, while individualism was related to a perceived responsibility to participate in social and political activism. Neither individualism nor collectivism was predictive of time spent volunteering. The findings suggest that rather than predicting who will, and will not, volunteer, the individualism/collectivism construct is useful in clarifying why people help. This knowledge, in turn, can be used to match the volunteer to the appropriate activity.
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Santos, Henri C., Michael E. W. Varnum, and Igor Grossmann. "Global Increases in Individualism." Psychological Science 28, no. 9 (July 13, 2017): 1228–39. http://dx.doi.org/10.1177/0956797617700622.

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Individualism appears to have increased over the past several decades, yet most research documenting this shift has been limited to the study of a handful of highly developed countries. Is the world becoming more individualist as a whole? If so, why? To answer these questions, we examined 51 years of data on individualist practices and values across 78 countries. Our findings suggest that individualism is indeed rising in most of the societies we tested. Despite dramatic shifts toward greater individualism around the world, however, cultural differences remain sizable. Moreover, cultural differences are primarily linked to changes in socioeconomic development, and to a lesser extent to shifts in pathogen prevalence and disaster frequency.
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Freeman, Mark A., and Prashant Bordia. "Assessing alternative models of individualism and collectivism: a confirmatory factor analysis." European Journal of Personality 15, no. 2 (March 2001): 105–21. http://dx.doi.org/10.1002/per.398.

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Six alternative structural models of individualism–collectivism are reviewed and empirically compared in a confirmatory factor analysis of questionnaire data from an Australian student sample (N = 340). Central to the debate about the structure of this broad social attitude are the issues of (1) polarity (are individualism and collectivism bipolar opposites, or orthogonal factors?) and (2) dimensionality (are individualism and collectivism themselves higher‐order constructs subsuming several more specific factors and, if so, what are they?). The data from this Australian sample support a model that represents individualism and collectivism as a higher‐order bipolar factor hierarchically subsuming several bipolar reference‐group‐specific individualisms and collectivisms. Copyright © 2001 John Wiley & Sons, Ltd.
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Finkelstein, Marcia A. "Individualism/collectivism: ImplicatIons for the volunteer process." Social Behavior and Personality: an international journal 38, no. 4 (May 1, 2010): 445–52. http://dx.doi.org/10.2224/sbp.2010.38.4.445.

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In the present study the constructs of individualism and collectivism were incorporated into a conceptual understanding of the volunteer process. The findings offer a broader perspective on volunteer antecedents and experiences and address an ongoing debate about the implications of individualism and collectivism for volunteering. Collectivism was found to be more strongly related than was individualism to altruistic motivations and the desire to strengthen social ties. Collectivism, but not individualism, was found to be associated with the development of a volunteer role identity. Individualism was most closely associated with career-related volunteer objectives. The results suggest that individualists and collectivists differ, not in their willingness to volunteer, but in why they choose to volunteer.
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Green, Eva G. T. "Successful or Friendly? Inferring Achievement and Relational Competence from Individualist and Collectivist Attitudes." Swiss Journal of Psychology 65, no. 1 (March 2006): 25–36. http://dx.doi.org/10.1024/1421-0185.65.1.25.

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Two experiments investigated to what extent different types of individualist and collectivist attitudes are perceived as leading to achievement and relational competence. In Study 1, the degree of unique (horizontal individualism) and competitive (vertical individualism) attitudes of a fictitious target person were manipulated, whereas in Study 2 interdependent (horizontal collectivism) and group-dependent (vertical collectivism) attitudes were varied. The results showed that both horizontal individualism and collectivism were perceived as leading to achievement and relational competence. In turn, vertical individualism led to achievement, whereas vertical collectivism was perceived as inducing only modest relational competence and achievement. Overall, the findings demonstrate that horizontal attitudes were considered functional for a wider range of social outcomes than vertical attitudes.
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Finkelstein, Marcia A. "Individualism/Collectivism and Organizational Citizenship Behavior: An Integrative Framework." Social Behavior and Personality: an international journal 40, no. 10 (November 1, 2012): 1633–43. http://dx.doi.org/10.2224/sbp.2012.40.10.1633.

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In this study individualism and collectivism are, for the first time, incorporated into a conceptual model of organizational citizenship behavior (OCB). I asked whether individualism and collectivism show systematic differences in their relationships with OCB, its motives, and the development of a citizen role identity. Collectivism most strongly correlated with OCB motivated by concern for coworkers. A concept of self as one who helps others at work was also associated with collectivism. Individualism was associated more with a commitment to the well-being of the institution per se rather than to its employees. Individualism and collectivism were related positively, suggesting that these seemingly opposing attributes are complementary; which of these traits predominates may depend on which citizenship behavior is needed at a given time. Overall, the findings suggest that it is not in amount of citizenship that individualists and collectivists differ, but in why they serve and how they perceive the experience.
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Santiago, Jose H., and Santo J. Tarantino. "Individualism and Collectivism: Cultural Orientation in Locus of Control and Moral Attribution under Conditions of Social Change." Psychological Reports 91, no. 3_suppl (December 2002): 1155–68. http://dx.doi.org/10.2466/pr0.2002.91.3f.1155.

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This study examined the validity of the view that the constructs of individualism and collectivism are coherent cultural manifestations necessarily reflected in an individual's attribution patterns. It was hypothesized that the attribution patterns of locus of control and moral accountability would show divergent individualistic and collectivistic influences in a culture during change from a collectivist culture to an individualist culture. 98 university students from the United States and Puerto Rico were administered the Singelis Individualism-Collectivism Scale, Rotter's Locus of Control Scale, and Miller and Luthar's justice-related moral accountability vignettes. Contrary to expectation, the Puerto Rican sample scored less external in locus of control than the United States sample. No cultural differences in moral accountability were found. No strong correlations were found among the variables at the individual level of analysis. Accounting for these results included the lack of representativeness of the samples, the independence of relation between variables at different levels of analysis, and social change.
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Fowers, Blaine J., Brooks Applegate, Michael Tredinnick, and Jason Slusher. "His and Her Individualisms? Sex Bias and Individualism in Psychologists' Responses to Case Vignettes." Journal of Psychology 130, no. 2 (March 1996): 159–74. http://dx.doi.org/10.1080/00223980.1996.9914998.

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Chiou, Wen-Bin. "Using Cognitive Dissonance to Enhance Faculty Members' Attitudes toward Teaching Online Courses." Psychological Reports 99, no. 2 (October 2006): 465–71. http://dx.doi.org/10.2466/pr0.99.2.465-471.

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Adopting a reward strategy for inducing college faculty to teach online courses is expected to cause a positive shift of their attitudes. Based upon dissonance theory, a smaller reward will lead to greater attitude change, and this effect will be more pronounced in individualists. The results of an experimental study showed that individualist teachers exhibited greater attitude change under low reward than under high reward, but the reward effect was not prominent in collectivist teachers. Implications for enhancing college teachers' attitudes toward teaching online courses are discussed.
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Jasielska, Dorota, Maciej Stolarski, and Michał Bilewicz. "Biased, Therefore Unhappy: Disentangling the Collectivism-Happiness Relationship Globally." Journal of Cross-Cultural Psychology 49, no. 8 (July 2, 2018): 1227–46. http://dx.doi.org/10.1177/0022022118784204.

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A relationship between individualism and happiness has been observed in many studies, with collectivist cultures having lower indices of happiness. It is often argued that this effect arises because people in individualist countries have greater independence and more freedom to pursue personal goals. It appears, however, that the association is much more complex than this as many collectivist countries suffer from more basic problems, such as social conflicts, discrimination, and prejudice. We hypothesized that global differences in happiness could be the result of ingroup bias and its consequences, rather than of collectivism itself. To test our hypotheses, we applied a country-level design, where a country is considered a unit of analysis. We found that individualism predicted various aspects of a country’s aggregated level of happiness, but was only a marginal predictor of happiness when ingroup favoritism and group-focused enmity were controlled for. We discuss the implications of these findings from evolutionary and social psychological perspectives.
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Dissertations / Theses on the topic "Individualisme – Psychologie"

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Yasin, Hina Mahboob. "Employee behavior as an image of CSR : analysing through the lens of individualism - collectivism." Electronic Thesis or Diss., Aix-Marseille, 2014. http://www.theses.fr/2014AIXM1085.

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Durant des siècles, la religion a été considérée comme une entité extrêmement influente. Lentement et progressivement, les gouvernements ont pris la relève et gagné en puissance. De nos jours, quelques grandes entreprises prennent le relais (Cohen, 1988). Cependant, la recherche montre que les entreprises qui ne gèrent pas leur pouvoir de manière socialement responsable sont sanctionnées par la société (Davis, 1973). Pour cette raison, les PDG sont amenés à faire un usage intelligent et productif de leurs ressources, par le biais de la responsabilité sociale. La RSE est un phénomène important par le moyen duquel les employés acquièrent, par identification à l'entreprise, une identité sociale. Cette identification génère elle-même des comportements de citoyenneté organisationnelle (OCB). Il est nécessaire de procéder à une étude approfondie de ces comportements influencés par la RSE, en tenant compte de l'approche psychologique individualiste ou collectiviste de l'employé. Nous présentons ici un modèle optimal, testé empiriquement. Les résultats de cette recherche suggèrent aux entreprises d'utiliser intelligemment leurs activités opérationnelles pour répondre à un large éventail de besoins
Ages ago, religion was an entity which was deemed as influentially powerful. Slowly and gradually, governments became the entities even with greater power to influence the circumstances. And now, some big corporations have taken over that power (Cohen, 1988) . Nevertheless, when power comes, along lingers responsibility. Research shows that businesses which do not handle their power in socially responsible manner, the society deprives it of that power (Davis, 1973). For this reason, CEO's now make intelligent use of their resources in order to be productive as well as socially responsible, in short they exhibit Corporate Social Responsibility (CSR). CSR is such a powerful phenomenon which enables an employee to derive his/her social identity by identifying with the firm. Employees view their self as a depiction of their firm, when their firm behaves in a socially responsible manner. This resulting identification tends to generate organizational citizenship behavior (OCB). A need resides to conduct an deep study of employee behavior influenced by CSR while considering the individualist or collectivist psychological approach of the employee. This research plays its role in configuring the resulting behavioral patterns generated from the considerate behavior of the firm. We bring forward an optimal model, which is empirically tested. The findings support this research suggesting firms to cleverly utilize its operational activities to meet a broader range of needs
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Boundat, Boundat. "L'individualisme : une approche psychosociale des dynamiques représentationnelles et identitaires chez les étudiants et les jeunes diplômés gabonais." Amiens, 2006. http://www.theses.fr/2006AMIE0024.

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Moriaux, Lysiane. "La sensibilite reactive de l'individualiste : une sensibilite reactive qui se determine par reaction contre la realite sociale." Caen, 2000. http://www.theses.fr/2000CAEN1314.

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De nombreux ouvrages ont porte sur l'individualisme. Cependant << l'individualisme palantien >> que je definis ici, de facon volontairement contra♭ dictoire comme un << individualisme altruiste >>, se marginalise des essais qui ont ete realise sur ce sujet. << l'individualisme palantien >> ne decrit pas un individu narcissique, he♭ doniste, replie sur sa sphere privee qui se complait dans un vide moralet ideolo♭ gique. Il ne decrit pas non plus un individu citoyen, qui se serait libere en partie de ses contraintes pour prendre en charge sa destinee et nous inviter a un enga♭ gement militant dans la societe. Cette these veut montrer qu'il existe un individualisme d'un autre type : << l'individualisme altruiste >>. Il decrit un individu libertaire, altruiste, reactif toujours pret a s'indigner contre ce que la realite sociale a pour lui d'injuste. En << eveilleur des consciences >>, il n'a qu'un seul but, reveler leur identite singu♭ liere aux individus qu'il choisit selon le critere des << affinites electives >>.
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Ballé, Michael. "Les modèles mentaux : étude du raisonnement en situation." Paris 4, 2000. http://www.theses.fr/2000PA040215.

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Comment expliquer que l'être humain soit plutôt, mais pas toujours, rationnel ? Si les individus comprennent et énoncent les règles et principes de la logique, ils semblent les délaisser en situation en faveur de raisonnements plus " intuitifs ". Cette étude des raisonnements en situation met en évidence la dimension collective et interactive du raisonnement. Elle montre que les individus raisonnent grâce à des représentations symboliques, des "modèles mentaux", des situations qu'ils élaborent en interaction avec d'autres personnes et avec la matérialité du contexte. Ces modèles mentaux sont des regroupements d'images et de propositions qui évoluent vers de véritables raisonnements par un jeu de critique rationnelle et de contre-propositions dans un cadre argumentaire. Toutefois, ce jeu de critique et justification peut prendre une dimension de "preuve sociale" lorsqu'un groupe impose ses propositions comme conditions mêmes du débat. L'individu fait alors, selon le contexte, le choix de se ranger à l'opinion du groupe, ou de maintenir ses positions. Le raisonnement se déroule ainsi de manière située et dépend du contexte social et matériel des circonstances. Dans certains contextes, les formes des raisonnements sont produites par l'utilisation de protocoles de pensée - opérations méthodiques qui garantissent la structure logique du raisonnement - telles les règles de la logique formelle. Cette étude présente le raisonnement comme une forme d'interaction structurée entre l'individu et son contexte social et matériel selon un principe de cohérence. Le raisonnement ne peut être considéré comme acquis mais a un cout cognitif et social qui explique que la réflexion individuelle suit le plus souvent la "loi du moindre effort mental". L'approche des modèles mentaux permet ainsi d'expliciter des comportements sociaux qui s'écartent d'une pure logique économique tout en proposant une modélisation des psychologies individuelles.
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Loose, Florence. "L'individualisme, une norme sociale ? : une approche expérimentale." Clermont-Ferrand 2, 2000. http://www.theses.fr/2000CLF20019.

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Cette thèse a pour objectif d'examiner si l'individualisme répond, dans notre société, aux principales caractéristiques d'une norme sociale : la transmission sociale, la désirablité sociale et l'utilité sociale. 5 recherches ont été menées dans cette optique, précédées d'un premier travail consacré à la construction et à la validation du matériel expérimental : un questionnaire d'individualisme. L'étude 1 a montré que l'individualisme ferait bien l'objet d'une acquisition sociale, transitant par le biais des systèmes socio-éducatifs, puisque le changement de dispositif éducatif (entrée en 6e, en IUFM) favorise une baisse de l'individualisme. L'étude 2 a mis en évidence qu'un niveau modéré d'individualisme paraît être assez socialement désirable ; tandis qu'un niveau plus élevé est cette fois-ci estimé comme étant indésirable. L'étude 3 a révélé des variations en fonction du contexte social sur la valorisation de l'expression de l'individualisme ; d'une manière générale, les parents apprécient sa manifestation chez leurs enfants, tandis que les enseignants la déprécient chez leurs élèves. Les études 4A et 4B ont dévoilé que ce serait un niveau moyen d'individualisme qui aurait le plus d'utilité sociale, puisqu'une personne modérement individualiste est jugée comme devant mieux réussir que celle exhibant un faible et un fort niveau d'individualisme. Les résultats obtenus suggèrent plus précisement que l'individualisme engloberait des composantes très contrastées du point de vue normatif : certaines auraient en effet toutes les caractéristques d'une norme sociale (E. G. , la différenciation sociale), tandis que d'autres seraient clairement contre-normatives (E. G. , l'indépendance émotionnelle). Enfin, l'individualisme incluerait d'autres dimensions encore dont la normativité varierait beaucoup plus fortement en fonction du contexte social (E. G, l'autonomie et la réalisation de soi)
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Maisonneuve, Christelle. "Allocentrisme et idiocentrisme, une perspective différencialiste vers une perspective psychosociale : une approche empirique." Clermont-Ferrand 2, 2000. http://www.theses.fr/2000CLF20001.

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Notre objectif est de confronter une perspective différentielle à une perspective psychosociale. C'est de l'intérêt pour la psychologie culturelle comparative qu'a émergé un tel questionnement. Le constat auquel l'examen de cette littérature permet d'aboutir est que les auteurs concluent plus souvent à des différences qu'à des similitudes (Ongel et Smith, 1994) entre cultures. L'ethnocentrisme, inhérent à ces recherche, est souvent évoqué comme la cause principale de l'échec à identifier les universaux du fonctionnement humain (Jahoda, 1979, Malpass, 1988). Dans ce travail, nous défendons que c'est aussi parce qu'elle néglige le facteur social comme potentiellement explicatif, que la CCP constate des différences. Nous avons appuyé notre argument sur de récentes recherches, mettant en évidence que considérer l'individualisme et le collectivisme, au niveau culturel (Sinha et Tripathi, 1994), ou l'allocentrisme et l'idiocentrisme, au niveau individuel (Sengelis, 1994), comme potentiellement coexistants, suggère de ne pas négliger le facteur social comme explicatif. En effet, considérer que les 2 traits de personnalité (allocentrisme et idiocentrisme) coexistent au sein de tous les individus implique les comportements qui sont associés à chacun d'eux, peuvent s'exprimer au sein de tous les individus, selon les situations et les contextes sociaux. Dans la 2e partie, nous avons repris l'expérience de Tesser et Smith (1980). Notre but était de montrer que, dans un contexte culturel maintenu constant, des différences interindividuelles subsistaient. Ensuite notre objectif était de savoir si les différences observées pouvaient être expliquées uniquement par les dispositions ou si le contexte social contribuait aussi à expliquer une part de variance observée. Sur les 5 études effectuées, certines permettent de conclure en faveur d'une hypothèse bidimensionnelle, qui implique une perspective explicative -essentiellement psychosociale. Cependant, d'autres abondent dans le sens d'une perspective différentielle. Nos résultats s'ils ne permettent pas de proposer une conclusion radicale en faveur de l'une ou l'autre des 2 perspectives, suggèrent la nécessité d'une étude globale et non dichotomique des individus et des cultures
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Wagner, Anne-Lorraine. "Contribution au modèle d'acculturation interactif : encourager l'individualisme pour lutter contre les discriminations." Thesis, Metz, 2010. http://www.theses.fr/2010METZ006L/document.

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Les contacts intergroupes, en général, et interculturels, en particulier, s’opèrent rarement sans heurts. Le Modèle d’Acculturation Interactif (Bourhis, Moïse, Perreault & Senecal, 1997) se situe au carrefour de la psychologie de l’acculturation et de la psychologie sociale, en ce sens qu’il intègre pleinement la question des relations intergroupes entre la majorité d’accueil d’un pays d’immigration et les minorités qui s’y installent. C’est pourquoi nous nous sommes basés sur les orientations d’acculturation qu’il décrit pour montrer, au travers de trois études, que certaines d’entre elles prédisposent le groupe majoritaire à exprimer des intentions de comportements discriminants versus non discriminants à l’égard de membres d’un exogroupe culturel, ethnique ou racial. Nous avons qualifié ces intentions de comportements de propension à discriminer du groupe majoritaire. Privilégier l’homogénéité des groupes (assimilation, ségrégation et exclusion) conduit, d’une manière générale, à une plus forte propension à discriminer que le fait d’accepter ou d’approuver des situations d’hétérogénéité culturelle (intégration de transformation, intégration, individualisme). Nous avons néanmoins observé une exception dans le cas de l’orientation intégrationniste, dans la mesure où si les individus qui endossent cette orientation rejettent massivement les comportements discriminants explicitement hostiles, ils tendent à faire preuve de « discrimination bienveillante » (Fehr & Sassenberg, 2009). Les études 2 et 3 se sont déroulées en plusieurs temps, ce qui a permis d’appréhender la progression des attitudes et de la propension à discriminer de professionnels de l’insertion, d’étudiants et de futurs cadres de la fonction publique à l’issue de formations visant à prévenir et lutter contre les discriminations. Ce sont surtout ces intentions de comportements discriminants « bienveillants » qui sont sujettes à évolution. L’ensemble des résultats invite à considérer la mise en place de formations qui travailleraient sur la décatégorisation (Brewer & Miller, 1984) et encourageraient par conséquent à l’individualisme dans certaines circonstances, notamment professionnelles et/ou organisationnelles. Enfin, il conviendrait d’examiner, plus généralement, l’impact des politiques assimilationnistes sur l’efficacité des dispositifs de lutte contre les discriminations mis en œuvre, par ailleurs, au niveau étatique
Intergroup contacts in general, and intercultural relationships in particular, rarely take place without conflicts. The Interactive Acculturation Model (Bourhis, Moïses, Perreault & Senecal, 1997) is at the crossroads between the psychology of acculturation and social psychology. Indeed, the question of intergroup relations between majority and minority members is completely integrated in the IAM. That is why we focused on acculturation orientations the model describes to show, through three studies, which one predisposes the majority group to express discriminating behaviours versus non discriminating behaviours towards the members of a cultural, ethnic or racial out-group. We called these intentions "propensity to discriminate". People who favour the homogeneity of groups (assimilation, segregation and exclusion) generally tend to be more discriminating than those who accept or approve of situations of cultural heterogeneity (integration of transformation, integration, individualism). Nevertheless, we observed an exception in the case of integrationist orientation. Integrationists massively reject explicitly hostile discrimination but tend to show "benevolent discrimination" (Fehr & Sassenberg, 2009). Studies 2 and 3 took place in a context of test/re-test, wich allowed us to measure the evolution of attitudes and the propensity to discriminate of insertion professionals, students and future state employees. The evolution was measured after several trainings which aimed at warning and fighting against discriminations. The "benevolent" discriminating behaviour intentions were particulary subject to evolution. All these results are in favour of implementing trainings on the decategorization process (Brewer and Miller, on 1984) which would consequently encourage individualism in certain circumstances, notably professional and/or organisational. The results might be enlarged studying the impact of the assimilationists policies on the efficiency of the state plans against discriminations
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Mahieu, Pierre. "Les équipes d'enseignants : obstacles et résistances à leur création et leur fonctionnement." Paris 10, 1988. http://www.theses.fr/1988PA100037.

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Les équipes d'enseignants - la création et le fonctionnement des équipes d'enseignants se heurtent souvent à des obstacles absorbant une part importante d'énergie. Outre l'existence de structures institutionnelles relativement figées, les problèmes rencontrés ont pour origine: l'individualisme et une méconnaissance des diverses réalités groupales. L'individualisme, reflet d'un environnement historique et culturel, constitue un obstacle important, il est renforcé par le statut particulier de l'enseignant. La "personnalité de base" ou "personnalité professionnelle" de l'enseignant se caractérise par une forte imprégnation narcissique de son "tissu psychique". Les bouleversements de la société, entrainant la disparition de certaines valeurs, réactivant et intensifiant les mécanismes de défense propres à tout individu. La représentation du travail d'équipe implique, pour beaucoup, l'existence de liens affinitaires plus ou moins forts. L'équipe est recherchée comme un lieu d'harmonie, exempte de tous conflits. Or, l'analyse de la réalité montre la difficulté à s'extraire des multiples phénomènes groupaux propres à toute vie de groupe. L'équipe d'enseignants, outre la gestion du "pédagogique", ne peut exister sans une réflexion sur son fonctionnement et une confrontation avec d'autres. L'équipe peut devenir le lieu de mutations décisives des représentations individuelles et collectives
Summary of thesis: teaching teams the setting-up and operation of teaching teams come up frequently against obstacles which consume a great deal of energy. In addition to the existence of relatively fixed institutional structures, the problems met with are generated by individualism and ignorance of the various group realities. Individualism, which reflects an historical and cultural environment, constitutes a major obstacle and is strengthened by the specific status of teachers. The teacher's "basic personality" or "professional personality" is characterized by a strong narcissistic impregnation of his "psychical tissue". The social disruptions, which bring about the fading of a number of values, reactivate and intensify the defense mechanisms proper to any individual. It seems too many people' that work in teams requires the existence of a more or less strong affinity relationship. The team is sought as a place of harmony free from conflicts, whereas the analysis of reality shows how much it is difficult to get oneself free from the many group phenomena proper to any group life. Besides the obligation to manage the "pedagogical aspect", the teaching team cannot exist without thinking about its operation and comparing itself with others. It can become the place where decisive mutations of the individual and collective representations will take place
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Charbonnier-Brigaud, Emmanuelle. "Paresse sociale (social loafing) et croyances auto-repérées : une approche expérimentale du rôle de l'unicité du soi en situation de travail collectif." Clermont-Ferrand 2, 2000. http://www.theses.fr/2000CLF20018.

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Les individus se montrent souvent moins productifs collectivement qu'individuellement. Ce phénomène, dit de "paresse sociale" (Latane, William, et Harkins, 1979), est envisagé ici sous l'angle d'une interaction entre certaines caractéristiques du contexte de travail et la croyance du sujet en matière d'unicité du soi. Jamais explicitement évoquée dans la littérature spécialisée, cette interaction émerge systématiquement dans nos travaux expérimentaux. Conformément aux attentes, dans le cadre de tâches faciles peu propices à la différenciation interindividuelle, la paresse sociale est essentiellement le fait des sujets dotés d'une forte unicité du soi (i. E. , se percevant supérieurs à autrui). Sur des tâches difficiles, au contraire, ces mêmes sujets se montrent plus productifs collectivement qu'individuellement. Ceux dotés d'une faible unicité du soi (i. E. , se percevant non différents d'autrui), s'avèrent généralement insensibles au contexte du travail. Cohérents avec la thèse défendue ici, ces résultats invitent à considérer la paresse sociale comme le produit d'une mise en relation entre le contexte du travail et certaines croyances auto-référencées
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Ndiaye, Aminata. "Processus d'individualisation chez les jeunes Dakarois : stratégies entre rupture et appartenance." Thesis, Université Laval, 2010. http://www.theses.ulaval.ca/2010/27039/27039.pdf.

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Books on the topic "Individualisme – Psychologie"

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Krais, Beate. Habitus. Bielefeld: Transcript, 2002.

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L'impasse narcissique du libéralisme. Paris: Climats, 2007.

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Individualism in modern thought: From Adam Smith to Hayek. London: Routledge, 1998.

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Bruckner, Pascal. La tentation de l'innocence. Paris: Bernard Grasset, 1995.

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Bruckner, Pascal. La tentation de l'innocence. Paris: Grasset, 1995.

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Domestic individualism: Imagining self in nineteenth-century America. Berkeley: University of California Press, 1990.

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The minimal self: Psychic survival in troubled times. London: Pan, 1985.

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Davenport, David. Rugged individualism: Dead or alive? Stanford, California: Hoover Institution Press, 2017.

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Individualism and moral character: Karen Horney's depth psychology. New Brunswick (U.S.A.): Transaction Publishers, 2014.

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Anna-Karin, Kollind, ed. Individualism and families: Equality, autonomy, and togetherness. Oxford: Routledge, 2005.

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Book chapters on the topic "Individualisme – Psychologie"

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Genkova, Petia. "Individualismus/Kollektivismus." In Kulturvergleichende Psychologie, 141–71. Wiesbaden: VS Verlag für Sozialwissenschaften, 2012. http://dx.doi.org/10.1007/978-3-531-94132-5_5.

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Burge, Tyler. "Individualism and Psychology." In Rerepresentation, 39–75. Dordrecht: Springer Netherlands, 1989. http://dx.doi.org/10.1007/978-94-009-2649-3_3.

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Boland, Lawrence A. "Individualist Economics Without Psychology." In Psychological Economics, 163–68. Dordrecht: Springer Netherlands, 1988. http://dx.doi.org/10.1007/978-94-011-7775-7_11.

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Triandis, Harry C. "Collectivism and individualism." In Encyclopedia of psychology, Vol. 2., 176–79. Washington: American Psychological Association, 2000. http://dx.doi.org/10.1037/10517-066.

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van Uchelen, Collin. "Individualism, Collectivism, and Community Psychology." In Handbook of Community Psychology, 65–78. Boston, MA: Springer US, 2000. http://dx.doi.org/10.1007/978-1-4615-4193-6_3.

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Scheman, Naomi. "Individualism and the Objects of Psychology." In Discovering Reality, 225–44. Dordrecht: Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-010-0101-4_13.

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Martin, Jack. "Psychologism, Individualism and the Limiting of the Social Context in Educational Psychology." In Psychology in Education, 167–80. Rotterdam: SensePublishers, 2014. http://dx.doi.org/10.1007/978-94-6209-566-3_11.

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Gebauer, Gunter. "Zwischen Besitz und Gemeinschaft — Individualismus und Holismus im Sport." In Politische Psychologie heute, 313–32. Wiesbaden: VS Verlag für Sozialwissenschaften, 1988. http://dx.doi.org/10.1007/978-3-322-88765-8_18.

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Stam, Henderikus J. "Is There Anything Beyond the Ideological Critique of Individualism?" In Recent Research in Psychology, 143–51. New York, NY: Springer New York, 1993. http://dx.doi.org/10.1007/978-1-4612-2746-5_13.

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Israel, Sina. "Wie kann aus einem losen Bündel Individualisten ein Dream-Team werden?" In Positive Psychologie im Beruf, 133–44. Wiesbaden: Springer Fachmedien Wiesbaden, 2013. http://dx.doi.org/10.1007/978-3-658-00265-7_13.

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Conference papers on the topic "Individualisme – Psychologie"

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Ghosh, Anjali. "Individualist and Collectivist Orientations Across Occupational Groups." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2004. http://dx.doi.org/10.4087/sfcu3530.

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Chirkov, Valery. "Culture, Personal Autonomy and Individualism: Their Relationships and Implications for Personal Growth and Well-Being." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2008. http://dx.doi.org/10.4087/ifqe7624.

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The recent research and theorizing in cross-cultural social psychology have raised several interesting and conceptually important issues about the role of autonomy, selfdetermination and freedom of choice in different cultures and regarding the role of these factors in human functioning within various cultural contexts (Ahuvia, 2001; Inghilleri, 1999; Iyengar & DeVoe, 2003; Kagitcibasi, 2003, 2005; Markus & Kitayama, 2003; Miller, 2003; Rychlak, 2003; Schwartz, 2000). The following are among the key questions that have been raised: What is the nature and role of autonomy in the behavior of people from different cultures? Is autonomy’s positive influence only a prerogative of Western cultures built on the ideology of individualism? How does autonomy support relate to the psychological well-being (PWB) of people from different cultures? In this paper, I suggest answers to these questions and provide empirical evidence that support them.
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Tisserant, Pascal, Anne-Lorraine Wagner, Jaegon Jung, and Richard Bourhis. "Acculturation Orientations towards ‘Valued’ and ‘Devalued’ Immigrants in South Korea." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2016. http://dx.doi.org/10.4087/naqo6895.

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This study, based on the Interactive Acculturation Model, investigates the acculturation orientations of undergraduates (n=279) in South Korea. Results show that Korean respondents considered South-East Asian immigrants to be less valued than Western immigrants. They were more welcoming towards ‘valued’ Western immigrants than they were towards ‘devalued’ South-East Asian immigrants. As in the case of undergraduates in North America & Europe, Korean undergraduates mainly endorsed integration and individualism towards both Western and South-East Asian immigrants, but they also strongly endorsed the segregationist orientations towards both ‘valued’ and ‘devalued’ immigrants reflecting the still contentious view of Korea as an immigration country.
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MONE, IONUT SERGIU, OANA BENGA, and ADRIAN OPRE. "Cross-cultural differences in socialization goals as a function of power distance, individualism-collectivism and education." In Psychology and the realities of the contemporary world. Romanian Society of Experimental Applied Psychology, 2016. http://dx.doi.org/10.15303/rjeap.2016.si1.a71.

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Van Dijk, Tobias, Femke Datema, Stephanie Welten, and Fons Van de Vijver. "Acquiescence and Extremity in Cross-National Surveys: Domain Dependence and Country-Level Correlates." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2009. http://dx.doi.org/10.4087/ujuj8704.

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Likert-type rating scales are susceptible to response styles, such as acquiescence and extremity scoring. Although it is widely acknowledged that response styles can seriously invalidate findings of cross-cultural research, their theoretical underpinnings are hardly explored. The current study analyzed domain-dependency and country differences in acquiescence and extremity scoring in a large dataset of the International Social Survey Program. The hypothesis that response styles are more likely in domains with a high personal relevance compared to domains with a low personal relevance was tentatively confirmed. Correlations with various cultural, psychological, and economic variables were investigated. We found that acquiescence was negatively related to affluence, individualism, and well-being, while extremity was only negatively related to well-being. Positive associations were found between uncertainty avoidance and both acquiescence and extremity.
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Jiang, Xue. "How Collective Childcare Arrangements are Sustained in Rural China During Socioeconomic Transformation." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2022. http://dx.doi.org/10.4087/tgzh4306.

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The ecological theory of cultural change suggests that socioeconomic development enhances individualism and weakens collectivism. Yet, collectivism in terms of childcare arrangements seems to persist in rapidly transforming China. It is possible that Confucian ideals and rural to urban migration promoted kin-based cooperation and enhanced collectivism. To explore such possibilities, forty-five caregivers of two generations from an ethnic village located in the Southwest of China were invited to share their childcare arrangements, priorities, and histories. Iterative thematic analyses revealed that improved life quality allowed caregivers the time and resources to attend to children’s personal well-being, whilst socioeconomic potentials and limitations pressured caregivers to cooperate for children’s developments. Emphases on psychological autonomy and relatedness, and material relatedness all increased. Further, regardless of migrant status, grandparents (<em>n =</em> 24) and parents (<em>n =</em> 21) readily agreed on childcare cooperation for supporting their children’s education and future mobility. Traditional virtues, such as filial piety, endurance, and sacrifice, fostered caregivers’ reciprocal and kin altruism, proposing the involvement of morality in explaining cultural orientations and changes.
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Albert, Isabelle, Gisela Trommsdorff, and Lieke Wisnubrata. "Intergenerational Transmission of Values in Different Cultural Contexts: A Study in Germany and Indonesia." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2009. http://dx.doi.org/10.4087/lhqa6582.

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The aim of this study1 is to investigate cultural similarities and differences in the transmission of general and domain-specific value orientations (individualism/collectivism, and value of children) within German and Indonesian families. Supposing that both cultures differ with respect to developmental pathways of independence and interdependence, we asked if the extent of intergenerational transmission of values within families differs between Germany and Indonesia, and we studied possible cultural differences in intergenerational transmission with respect to different value contents. More precisely, we asked if there is a difference in transmission of values that are highly versus not highly endorsed by the members of the respective culture. The sample is part of the cross-cultural study “Value of Children and Intergenerational Relations” and included altogether 610 German and Indonesian motheradolescent dyads as well as altogether 200 triads of maternal grandmothers, mothers, and adolescents. Results showed intergenerational transmission of values between adjacent generations both in the German and the Indonesian sample, but transmission of individualistic values was higher in the Indonesian sample. The results are discussed under a theoretical framework of cultural specifics of intergenerational transmission.
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Akca, Ece, and Nebi Summer. "The Quiet Ego and Its Predictors in Turkish Culture." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2016. http://dx.doi.org/10.4087/njrr6086.

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Although high self-esteem has been seen as a panacea for all sorts of personal and social problems for a long time, recent research has shown its potential negative effects. The concept of quiet ego, defined as a balanced integration with others by turning down the volume of the ego (Bauer & Wayment, 2008), has been coined as a plausible alternative that can mitigate negative effects of fragile high self-esteem. This study aims to examine psychometric properties of the Quiet Ego Scale in Turkish culture, and to investigate its correlates related to personality traits, culture, and well-being. A total of 254 Turkish university students completed the measures of the Quiet Ego Scale, Big Five Personality, happiness, self-esteem, and individualism-collectivism. Factor analyses on the items of the Quite Ego measure supported its construct validity among Turkish participants. As expected, quiet ego was positively associated with the indicators of well-being and certain personality traits. Regression analyses indicated that openness to experience among the personality traits and horizontal collectivism among the cultural orientations were the strongest predictors of quiet ego. Results were discussed considering cultural values and previous findings on quite ego.
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Mangundjaya, Wustari. "Is There Cultural Change In The National Cultures Of Indonesia?" In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2013. http://dx.doi.org/10.4087/zfmu4427.

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Understanding of the national culture as well as the local culture can give people an advantage in understanding and developing intercultural knowledge and skills. It is also useful for achieving a successful life in this challenging global world. In order to understand a nation’s people it is important to understand their values and culture. Indonesia consists of thousands of islands and people of various ethnicities, which consequently affect Indonesia’s culture as a whole nation. This research was done at one of Indonesia’s stateowned companies. It comprised 2025 respondents from various ethnic backgrounds such as: Balinese, Batak, Javanese, Minangkabau, Sundanese and others. The questionnaire used was developed on the basis of Hofstede’s work on values. The study showed that respondents (the employees of Company XYZ) were high on Uncertainty Avoidance, Power Distance, Future Time Orientation, Individualism, and Masculinity. This findings is different from the stereotype of Indonesian people as well as from Hofstede’s findings (Hofstede & Hofstede, 2005), which indicated that Indonesian people score higher on the Collectivist and Feminist dimensions, and lower onUncertainty Avoidance.This raises the question of whether there has been a cultural change or whether the results reflect only the impact of organizational culture. Although this study consists of a large sample, the results cannot be generalized to all Indonesian people. In this regard, future research should be carried out in order to obtain an accurate profile of Indonesia, taking into account that Indonesia is very diverse country.
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Hatfield, Elaine, and Richard Rapson. "Culture and Passionate Love." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2011. http://dx.doi.org/10.4087/sqrg1671.

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For more than 4,000 years, poets and storytellers have sung of the delights and sufferings of love and lust. This chapter reviews what scholars from various disciplines have discovered about the nature of passionate love and sexual desire. Anthropologists and evolutionary psychologists have assumed that passionate love is a cultural universal. Cultural researchers, historians, and social psychologists have emphasized the stunning diversity in the way passionate love and sexual desire have been viewed and experienced. Culture, ethnicity and the rules passed down by political and religious authorities have a profound impact on the way people think about and act out love and sex. Marriage for love and sex for pleasure have always been deeply threatening to political and religious leaders who have feared the individualistic implications of permissive approaches to romance and passion. Individualism and personal choice are seen as the enemies of order and authority; such freedom are deemed heretical, sinful, dangerous, and an invitation to chaos, selfishness, and anarchy. The fight over the rules governing love, marriage, divorce, and sex stands as one of history’s central and most powerful themes. Today, however, in the era of widespread travel, global capitalism, and the World Wide Web, many of these traditional cross-cultural differences seem to be disappearing. Authority is giving way nearly everywhere to increased freedom, particularly in the personal realm, in the world of passion. Is the erosion of traditional authority and strict personal rules really happening—and if so what does that portend for personal and societal futures?
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