Journal articles: 'Western individualism'

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Buss, Andreas. "The Evolution of Western Individualism." Religion 30, no. 1 (January 2000): 1–25. http://dx.doi.org/10.1006/reli.1999.0227.

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Halapsis, Oleksy. "INDIVIDUALISM ALLOWED ACCESS." Politology bulletin, no. 80 (2018): 35–45. http://dx.doi.org/10.17721/2415-881x.2018.80.35-45.

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The purpose of the article is to identified the origin and essence of Western individualism. Methods of research. I used the methodology of post-nonclassical metaphysics of history, as well as the methods of epistemological polytheism and com parative. Results. The first sprouts of individualism can be detected in Greek poleis. It is the crisis of the polis system in Ancient Greece that predetermined the disappointment of the Greeks in the old collectivist ideals. Roman collectivism quite naturally got along with ideas about civil liberties and the dignity of an individual citizen. The idea of citizenship was brought to the theoretical perfection by moving it beyond the boundaries of city walls. The Christian ideal is not a self-sufficient person, but the community of believers. It is the weakening of the church’s position and the strengthening of the influence of Antiquity that led to the formation of the Western style of thinking, which became the basis of the new European civilizational project. John Locke rethought the Hobbesian «Roman» theory of the social contract, thereby laying the foundations of liberalism, and hence of individualism. However, radically changing the hierarchical society, even the shaken revolution and the restoration of the Stuarts, no theoretical work could not. But in the New World, free from class barriers, Locke’s ideas found a much more fertile soil. Conclusions. The Western version of individualism emerges as a civilizational ideal at the junction of two completely different paradigms — the Ancient (Greek and Roman) and the Christian. Being present in the «body» of the West, individualism could not access its code. The latter was guarded by numerous barriers, among which the Catholic collectivism and the class divisions of hierarchical society were the most powerful guards. In American society, security barriers were significantly weaker, which allowed individualism to develop in the United States. Then American individualism returned to Europe and is now perceived as an integral element of Western civilization.

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Zaharna, R. S. "Western Assumptions in Non-Western Public Diplomacies: Individualism and Estrangement." Hague Journal of Diplomacy 14, no. 3 (June 20, 2019): 216–23. http://dx.doi.org/10.1163/1871191x-14401073.

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Summary Recently, there has been a drive to rebalance public diplomacy scholarship from its predominantly Western origins. However, even as we diversify to non-Western studies, buried assumptions laid in public diplomacy’s foundation may still continue to restrict our view of public diplomacy as a global practice. This Forum essay critically examines two of those assumptions. First, ‘individualism’ — as an ideal of separate, bounded entities — fosters a tight focus on individual actors and action, while often overlooking relational and contextual dynamics. Second, ‘estrangement’ normalises the idea of separation and alienation, a proposition not shared by other traditions that recognise diversity but presupposes inter-connectedness and commonality. From relational and holistic perspectives, mediating diversity is not the same as ‘mediating estrangement’. The goal of exposing assumptions is to recognise their limitations and create space for more relational and holistic perspectives to expand our vision from West/non-West to a range of global public diplomacies.

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Brakensiek, S. "Agrarian Individualism in North-Western Germany, 1770-1870." German History 12, no. 2 (April 1, 1994): 137–79. http://dx.doi.org/10.1093/gh/12.2.137.

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Brakensiek, S. "Agrarian Individualism in North-Western Germany, 1770-1870." German History 12, no. 2 (June 1, 1994): 137–79. http://dx.doi.org/10.1177/026635549401200202.

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Roniger, Luis. "Cultural prisms, western individualism, and the Israeli case." Ethnos 59, no. 1-2 (January 1994): 37–55. http://dx.doi.org/10.1080/00141844.1994.9981488.

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Zhao, Sikong, and Ionut Untea. "Transcendentalism and Chinese Perceptions of Western Individualism and Spirituality." Religions 8, no. 8 (August 22, 2017): 159. http://dx.doi.org/10.3390/rel8080159.

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Andersen, Johannes, and Niels Nørgaard Kristensen. "Between Individualism and Community." Nordicom Review 27, no. 2 (November 1, 2006): 69–85. http://dx.doi.org/10.1515/nor-2017-0231.

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Abstract Media consumption in Denmark as well as other western democracies seems to be in transition in several ways. Fewer people keep up with politics and societal developments. Still, on the other hand, people show considerable political confidence and belief in personal political skills as well as in possibilities for making a “difference”. Often this phenomenon is given a theoretical foundation in the notion of “reflexive individualization”. This chapter draws the contours of an emerging role of political citizenship and identity: The individualized citizen. Embodied here is a character which is highly engaged and interested in politics, but at the same time does not follow along with current events in the media. The media continues to play an important role as a central tie between laymen and political authorities but its status and functioning is changing and its decisive role in democracy might be in decay. The individualized citizen represents a subjectivization and individualization of the political. The awareness and the scope and horizon of political orientations and engagement is increasingly turned on towards personal interests - possibly resulting in an erosion of the public spirit or the common good. The final section of the chapter also discusses possible consequences of a gradual cut between political elites and ordinary citizens.

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Di Bernardo, Francesco. "Common Ground: Democracy and Collectivity in an Age of Individualism." Excursions Journal 5, no. 1 (January 24, 2020): 1–7. http://dx.doi.org/10.20919/exs.5.2014.201.

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Jeremy Gilbert’s new book is an intellectually compelling work which not only provides a detailed and rigorous account of the philosophical, cultural and historical formation of individualism in Western world and its latest developments under the aegis of neoliberal cultural hegemony, but most importantly seeks to envisage viable alternatives to both the hegemonic culture of competitive individualism and to conservative communitarianism.

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Carrithers, Michael. "Reconstructing Individualism: Autonomy, Individuality, and the Self in Western Thought.Thomas C. Heller , Morton Sosna , David E. Wellbery." American Journal of Sociology 93, no. 5 (March 1988): 1238–40. http://dx.doi.org/10.1086/228873.

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Robbins, Joel. "Afterword: Possessive Individualism and Cultural Change in the Western Pacific." Anthropological Forum 17, no. 3 (November 2007): 299–308. http://dx.doi.org/10.1080/00664670701637750.

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Palmer, David A., and Elijah Siegler. "“Healing Tao USA” and the History of Western Spiritual Individualism." Cahiers d'Extrême-Asie 25, no. 1 (2016): 245–65. http://dx.doi.org/10.3406/asie.2016.1478.

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Morris, Hanna E. "Individuals against individualism: art collectives in Western Europe (1956—1969)." Visual Studies 35, no. 1 (August 27, 2019): 92–93. http://dx.doi.org/10.1080/1472586x.2019.1655290.

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Zarzycka, Beata, Anna Tychmanowicz, and Agata Goździewicz-Rostankowska. "The Interplay between Religiosity and Horizontal and Vertical Individualism-Collectivism among Polish Catholic Students." Polish Psychological Bulletin 47, no. 3 (September 1, 2016): 383–93. http://dx.doi.org/10.1515/ppb-2016-0045.

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Abstract Individualism-collectivism has emerged as one of the most important constructs to depict cultural differences and similarities. It is typical to examine individualism and collectivism through comparison between the cultures of the West and those of the East or comparison between various religious traditions, e.g. Christianity has been seen as the source of Western individualistic understanding whilst Buddhism as the source of Eastern collectivist understanding. The research presented in this paper explored the connections between individualism-collectivism and religiosity in Polish Catholic culture. Although Poland is an orthodox Catholic environment, gradually intensified secularization processes have been observed there. In two separate studies we examined relationships between individualism-collectivism and religiosity defined in a traditional (study 1) and secularized context (study 2).

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Khalil, Mahmood, and Ismael Abu‐Saad. "Islamic work ethic among Arab college students in Israel." Cross Cultural Management: An International Journal 16, no. 4 (October 23, 2009): 333–46. http://dx.doi.org/10.1108/13527600911000320.

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PurposeThe aim of this paper is to investigate the Islamic work ethic (IWE) and individualism among Arab college students in Israel, who represent an ethnic and religious minority in a western‐oriented state.Design/methodology/approachThe participants included 837 male and female Arab college students from an academic and a technical college in northern Israel. Most participants (64 percent) were Academic college students. Two measures were used: the IWE and individualism scales developed by Ali. Correlation analysis and two‐way multivariate analysis were used to analyze the data.FindingsThere was a strong and highly significant correlation between the IWE and individualism scales. Academic college students scored significantly higher than technical college students on both scales. There were significant interactions between gender and marital status, and college type and year of studies, on the scales.Practical implicationsWithin the multi‐cultural context of Arab college students in Israel, the IWE and individualism scales emerged as reliable, practical measures for understanding the work‐related values of Arab college students in Israel.Originality/valueThis study is the first in the published literature to use the IWE and individualism scales among Arab students who were not raised in a homogeneous Islamic cultural context. Although the Arab minority in Israel is exposed to Israeli and Western, as well as Islamic, cultural and organizational influences, IWE scale proved to be highly reliable for this population. The IWE and individualism scales, used together, were uniquely effective for capturing the many nuances of work‐related values in this complex, multi‐cultural context.

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Enweh, Innocent I. "“The Community and the Individual – Revisiting the Relevance of Afro-Communism”: A Response to MF Asiegbu and AC Ajah." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (June 3, 2021): 103–18. http://dx.doi.org/10.4314/ft.v10i1.7.

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In a carefully and strongly worded critique, Asiegbu and Ajah have sought to close the dossier on Afro-communalist project by extollings lipsistic individualism which makes the individual an anarchic unit. Using the Okonkwo saga in Achebe’s [Things Fall Apart] to justify this type of individualism Asiegbu and Ajah bypassed, on the social plane, the ethical principle of individualism and Afro- communalism as forms of humanism. According to these critics, Afro-communalism is conformist, counterproductive, ambiguous, unsuccessful and irrelevant, and therefore should be discarded. The objective of this response is to show that an interpretative rehabilitation of Afro-communalism is opportune for elaborating a form of egalitarian society that would be responsive to the exigencies of African social-economic condition in a globalized world. The paper defends the view that while Afro-communalism in its ideological form was partly successful as an instrument for decolonization, its failure to achieve emancipation makes it an incomplete project. In its philosophical outfit, it appears despite its contributions, trapped in a vicious cycle because of the inability of some of its interpreters to provide it with a robust foundation. While as an ideology, it appropriated the economic relation model of scientific socialism, as a philosophy, it has under certain forms, continued to insist on the kinship/tribal relation model. Unfortunately, these two models lack the requisite institutional mechanisms for making Afro-communalism leverage on state or national life. Using descriptive and analytic methods, the paper argues that while Western individualist cultural attitude safeguarded by a contractual social relation model remains an authentic form of humanism, Afrocommunalism in its traditional form needs, if it has to respond adequately to contemporary human experiences, to transit from the kinship/tribal model to amity of ethnic nationalities model. Keywords: solipsistic individualism, socialism, egalitarianism, anarchy, amity-of-ethic nationalities.

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Siikala, Jukka. "Hierarchy and power in the Pacific." Anthropological Theory 14, no. 2 (June 2014): 215–30. http://dx.doi.org/10.1177/1463499614534116.

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Looking at recent turmoil in political processes in the Pacific, the article discusses the relationship of socio-cosmic holism and hierarchy in Tonga, Samoa and Fiji to western ideologies of democracy and individualism. Incorporation of traditional chieftainship into colonial and postcolonial state structures has had different outcomes in each case. The structural arrangements, which according to Dumont are seen as intermediary forms, are looked at using material from the recent history of the societies. Thus the riots in Nukuʻalofa orchestrated by the Tongan democracy movement, the military coup in Fiji and the multiplication of chiefly titles in Samoa are seen as results of the interplay of local and western ideologies culminating in notions of holism and individualism.

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Sykes, Karen. "Interrogating Individuals: The Theory of Possessive Individualism in the Western Pacific." Anthropological Forum 17, no. 3 (November 2007): 213–24. http://dx.doi.org/10.1080/00664670701637669.

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Archer, John. "Cross-Cultural Differences in Physical Aggression Between Partners: A Social-Role Analysis." Personality and Social Psychology Review 10, no. 2 (May 2006): 133–53. http://dx.doi.org/10.1207/s15327957pspr1002_3.

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In developed western nations, both sexes commit acts of physical aggression against their partners. Data from 16 nations showed that this pattern did not generalize to all nations. The magnitude and direction of the sex difference was highly correlated with national-level variations in gender empowerment and individualism-collectivism. As gender equality and individualism increased, the sex difference in partner violence moved in the direction of lesserfemale victimization and greater male victimization. A second analysis of 52 nations showed that 3 indexes of women%'s victimization were also inversely correlated with gender equality and individualism. Sexist attitudes and relative approval of wife beating were also associated with women%'s victimization rates, but general levels of violent crime were not. The findings are discussed in terms of a social role approach to variations in sex differences between cultures.

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Her, DaYeon, and HyunGyung Joo. "Individualism-Collectivism as the Dimension Distinguishing the Western from the Eastern Culture." International Journal of Social Science Studies 6, no. 7 (June 22, 2018): 31. http://dx.doi.org/10.11114/ijsss.v6i7.3324.

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Individualism (IND)-collectivism (COL) has been the most popular dimension separating the West from the East. As the recent findings relating to IND-COL by national and ethnic groups become divergent, however, some investigators are challenging IND-COL as the most representative framework dividing into the West and the East. For this reason, focusing on some issues that are supposed to cause inconsistent findings regarding IND-COL, it requires making IND-COL investigations examined and, in turn, elaborated. In the context of supporting the elaboration, this review tries to provide some suggestions as follows. First, it is necessary to analyze and set up the concept of IND-COL precisely. Second, cultural psychologists need to elaborate instruments and introduce social-ecological variables, cultural products, and qualitative approach. Third, there need to diversify the sampling target. Fourth, future research requires specifying the sampling target more specifically. Fifth, IND-COL studies need to solve the issue due to the level of analysis.

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Lim, Tae-Seop, and Seokhoon Ahn. "Dialectics of culture and dynamic balancing between individuality and collectivity." Journal of Asian Pacific Communication 25, no. 1 (June 15, 2015): 63–77. http://dx.doi.org/10.1075/japc.25.1.04lim.

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This study offers an Eastern alternative to the Western perspective that is fundamentally disjunctive in its approach to culture and communication. Inspired by Cartesian dualism and Hegelian dialectics, most Western theories subscribe to the concept of cultural divides that separate two different, often opposing, cultural premises, such as individualism-collectivism and high-low context communication. Based upon the holistic worldview and Taoist dualism of the East, this study proposes that intercultural communication scholars should pay more attention to the dynamic processes in which two seemingly opposite forces such as collectivism and individualism interact with each other to maintain homeostasis in society. This study does not intend to mitigate the importance of studying cultural differences or similarities, but aims to steer researchers away from regarding culture as a completely static or dummy variable, claiming that a certain culture is a high-context culture or an individualistic culture.

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Hornikx, Jos, and Elizabeth de Groot. "Cultural values adapted to individualism–collectivism in advertising in Western Europe: An experimental and meta-analytical approach." International Communication Gazette 79, no. 3 (January 17, 2017): 298–316. http://dx.doi.org/10.1177/1748048516689180.

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In international communication, adaptation of messages to the audience’s values has been prominently studied. In advertising, a meta-analysis of experimental studies showed that ads with culturally adapted value appeals are generally more persuasive and better liked than ads with culturally unadapted value appeals. This general effect was not observed for studies with Western Europeans. One explanation may be that these studies did not examine individualism–collectivism, whereas adaptation to this dimension has been shown to be very successful. In this article, this explanation was tested. Six experiments were conducted in which participants from Belgium, the UK or the Netherlands judged an ad with an adapted, individualistic appeal or with an unadapted, collectivistic appeal. The experiments and a subsequent meta-analysis indicate that Western Europeans are not more persuaded by the culturally adapted than by the culturally unadapted value appeals based on individualism–collectivism. This result nuances earlier findings underlining the importance of cultural value adaptation.

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Takahashi, Keiko, Naomi Ohara, Toni C. Antonucci, and Hiroko Akiyama. "Commonalities and differences in close relationships among the Americans and Japanese: A comparison by the individualism/collectivism concept." International Journal of Behavioral Development 26, no. 5 (September 2002): 453–65. http://dx.doi.org/10.1080/01650250143000418.

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We examined commonalities and differences of close relationships among the Americans and Japanese by using three major propositions extracted from the individualism/collectivism concept. Responses to three kinds of social relationship scales, i.e., affective, instrumental, and conflict, were compared. Americans ( N = 547) and Japanese ( N = 808) of 20 to 64 years of age rated at least four significant others out of five, i.e., mother, father, partner/spouse, a child, and same-gender friend. Findings obtained by three kinds of comparisons—(1) mean scores; (2) correlation patterns; and (3) the dominant figures—indicated both commonalities and differences across the cultures. Whereas nearly half of the working hypotheses based on the three propositions derived from the individualism/collectivism concept were supported by the data, others revealed differences in the opposite direction. It is discussed that the individualism/collectivism framework may be a useful tool for cross-cultural comparisons, but not a theory or model of the Western and Eastern cultures.

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Halliburton, Chris, and Ian Jones. "Executive Insights: Global Individualism—Reconciling Global Marketing and Global Manufacturing." Journal of International Marketing 2, no. 4 (December 1994): 79–88. http://dx.doi.org/10.1177/1069031x9400200405.

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Two apparently contradictory trends emerge from recent developments in marketing thinking—global marketing, and individual, or one-to-one, marketing relationships. Simultaneously, recent manufacturing developments have enabled firms to provide “mass customization, “ or products tailored to individual customer requirements. This article discusses these two issues, and suggests that they are the same phenomenon, viewed from two distinct disciplines. This raises serious questions about possible responses of Western companies to Japanese competition.

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Motak, Dominika. "Postmodern spirituality and the culture of individualism." Scripta Instituti Donneriani Aboensis 21 (January 1, 2009): 149–61. http://dx.doi.org/10.30674/scripta.67348.

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In recent years, the thesis about a fundamental shift in Western religiosity has become increasingly prominent in the scientific study of religion. Many new phenomena of today’s religious scene are seen as the manifestation of a resacralization/re-enchantment of the world, or even of spirituality/a spiritual revolution. The new religious world view that is taking shape presupposes an essential oneness of microcosm and macrocosm and a presence of the divine in man and in the world. The radical distinction between the temporal and supernatural worlds disappears, which seems to herald the advent of a new type of spirituality based on the idea of immanence. This new ‘all-inclusive spirituality’ has many forms of expression and is concerned with ‘the sacredness of life, nature and the universe’ and ‘all pathways that lead to meaning and purpose’. This ‘subjective turn’ means ‘a turn away from life lived in terms of external or “objective” roles, duties and obligations, and a turn towards life lived by reference to one’s own subjective experiences (relational as much as individualistic)’. All the above-mentioned explanatory frameworks to a certain extent employ the concept of individualization.This presentation examines the the concept of individualization as an approach for the understanding of today’s religious scene.

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Pineda, Antonio, Víctor Hernández-Santaolalla, and María del Mar Rubio-Hernández. "Individualism in Western advertising: A comparative study of Spanish and US newspaper advertisements." European Journal of Communication 30, no. 4 (June 2, 2015): 437–53. http://dx.doi.org/10.1177/0267323115586722.

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Choi, Hojoon, Jooyoung Kim, and Bong-chul Kim. "Consumer Response to Advertising Endorsers' Sexual Information: Western Individualism vs. Eastern Confucian Conservatism." Journal of Promotion Management 24, no. 4 (October 17, 2017): 459–83. http://dx.doi.org/10.1080/10496491.2017.1380110.

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Sieck, Winston R., Jennifer L. Smith, and Anna P. McHugh. "Cross-National Comparison of Team Competency Values." Proceedings of the Human Factors and Ergonomics Society Annual Meeting 51, no. 4 (October 2007): 268–72. http://dx.doi.org/10.1177/154193120705100426.

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The current study examined cultural differences in beliefs about the competencies required for effective team functioning. Participants (n = 163) with professional experience from four nations completed a web-based survey about team competencies. Overall, the results indicated that notions of competent team behavior rooted in Western scholarship are valued across a diverse set of countries. Surprisingly, these differences held even for team-focused competencies that would appear to run counter to Western independence and individualism, such as putting team goals before personal goals. Implications are discussed.

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Ummah, Sun Choirol. "MENEROPONG PEMIKIRAN MARK JUERGENSMEYER TENTANG IDENTITAS AGAMA ANTI GLOBAL." HUMANIKA 17, no. 1 (January 16, 2019): 24–35. http://dx.doi.org/10.21831/hum.v17i1.23121.

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Agama antiglobal dalam cermatan Mark Juergensmeyer merupakan perwujudandari gerakan dalam agama yang anti-Westernisme. Gerakan agama ini membencimodernitas ala Barat jenis apa pun, baik dalam eksploitasi ekonomi, politik, maupunbudaya. Anehnya, gerakan agama ini skeptis dalam memandang modernisme, sekularisme,dan individualisme. Gerakan ini justru mengadopsi teknologi dan sistem moneter modernala Barat. Tidak hanya itu, gerakan ini juga mengklaim bahwa nasionalisme religious dinegara-bangsa modern merupakan ide bentukannya. Pada kenyataannya, gerakan agamaini justru mengalami kerancuan dalam memahami antara konsep westernisasi, modernisasidan globalisasi, hingga seolah ia kehilangan identitas dirinya. Identitas agama dianggappenting karena menjadi spirit, dasar pijakan, visi, dan misi sebuah gerakan.The antiglobal religion in Mark Juergensmeyer’s view is the embodiment of the anti-Westernism movement. This religious movement hates any kind of Western-stylemodernity, both in economic, political and cultural exploitation. Strangely, this religiousmovement was skeptical in viewing modernism, secularism and individualism. Thismovement actually adopted technology and a modern Western-style monetary system. Notonly that, this movement also claimed that religious nationalism in the modern nation-statewas an idea formed. In fact, this religious movement actually experienced confusion inunderstanding between the concepts of westernization, modernization and globalization,until it seemed that it lost its identity. Religious identity was considered important becauseit became the spirit, foundation, vision and mission of a movement.

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Harkness, Sara, Charles M. Super, and Nathalie Van Tijen. "Individualism and the “Western Mind” reconsidered: American and dutch parents' ethnotheories of the child." New Directions for Child and Adolescent Development 2000, no. 87 (2000): 23–39. http://dx.doi.org/10.1002/cd.23220008704.

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Hall, J. Christopher. "A Narrative Case Study ofHamletand the Cultural Construction of Western Individualism, Diagnosis, and Madness." Journal of Systemic Therapies 35, no. 2 (June 2016): 1–13. http://dx.doi.org/10.1521/jsyt.2016.35.2.1.

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Guo, Tieyuan, and Roy Spina. "Cross-Cultural Variations in Extreme Rejecting and Extreme Affirming Response Styles." Journal of Cross-Cultural Psychology 50, no. 8 (September 2019): 955–71. http://dx.doi.org/10.1177/0022022119873072.

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Previous research has discussed cultural differences in moderacy vs extremity response styles. The present research found that cultural differences in response styles were more complex than previously speculated. We investigated cross-cultural variations in extreme rejecting versus affirming response biases. Although research has indicated that overall Chinese have less extreme responses than Westerners, the difference may be mainly driven by extreme rejecting responses because respondents consider answering survey questions as a way of interacting with researchers, and extreme rejecting responses may disrupt harmony in relationships, which is valued more in Chinese collectivistic culture than in Western individualistic cultures. Studies 1 and 2 revealed that Chinese had less extreme rejecting response style than did British, whereas they did not differ in extreme affirming response style. Study 2 further revealed that the cross-cultural asymmetry in extreme rejecting versus affirming response styles was partially accounted for by individualism orientation at the individual level. Consistently, Study 3 revealed that at the country level, individualism was positively associated with extreme rejecting response style, but was not associated with extreme affirming response style, suggesting that individualism accounted for the asymmetric cultural variation in extreme rejecting versus affirming response styles.

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Γεωργίου, Στέλιος, and Κυριακή Φουσιανή. "Ατομικισμός – Συλλογικότητα και σχολικός εκφοβισμός." Psychology: the Journal of the Hellenic Psychological Society 21, no. 1 (October 15, 2020): 76. http://dx.doi.org/10.12681/psy_hps.23262.

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The relationship between bullying at school and cultural value orientation constitutes one of the most interesting topics in the international literature during the recent years. Media in Western countries, where individualist cultural values prevail, present collectivist societies as less sensitive towards individual freedom and individual needs. For this reason, they postulate that phenomena such as peer violence and bullying at school are more frequent and more intense in societies where individuals are subordinated to the coercion and expectations of the group. Some recent studies confirm the above rationale and attribute it to the authoritarian parental style that such societies adopt. however, some other studies support the idea that collectivism is a cultural orientation that aims to prevent individuals from getting involved in violent actions against the powerless. Power distance, a cultural dimension referring to the way that power is allocated among people, with either individualist or collectivist cultural values, seems to be the key for the clarification of this issue. Both individualism and collectivism can have a horizontal and a vertical dimension of power distance. horizontal power distance fosters equality and cooperation, whereas vertical power distance underlines hierarchy and submission to the directives of authority. The current paper aims to explore the relationship between the above variables presentingfindings from empirical research.

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Van de Vliert, Evert, and Paul A. M. Van Lange. "Latitudinal Psychology: An Ecological Perspective on Creativity, Aggression, Happiness, and Beyond." Perspectives on Psychological Science 14, no. 5 (August 21, 2019): 860–84. http://dx.doi.org/10.1177/1745691619858067.

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Are there systematic trends around the world in levels of creativity, aggressiveness, life satisfaction, individualism, trust, and suicidality? This article suggests a new field, latitudinal psychology, that delineates differences in such culturally shared features along northern and southern rather than eastern and western locations. In addition to geographical, ecological, and other explanations, we offer three metric foundations of latitudinal variations: replicability (latitudinal gradient repeatability across hemispheres), reversibility (north-south gradient reversal near the equator), and gradient strength (degree of replicability and reversibility). We show that aggressiveness decreases whereas creativity, life satisfaction, and individualism increase as one moves closer to either the North or South Pole. We also discuss the replicability, reversibility, and gradient strength of (a) temperatures and rainfall as remote predictors and (b) pathogen prevalence, national wealth, population density, and income inequality as more proximate predictors of latitudinal gradients in human functioning. Preliminary analyses suggest that cultural and psychological diversity often need to be partially understood in terms of latitudinal variations in integrated exposure to climate-induced demands and wealth-based resources. We conclude with broader implications, emphasizing the importance of north-south replications in samples that are not from Western, educated, industrialized, rich, and democratic (WEIRD) societies.

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|Ficek, Ryszard. "Collectivism, Individualism, and Cardinal Stefan Wyszyński’s Personalistic Concept of Man." Roczniki Nauk Społecznych 12(48), no. 1 (2021): 5–32. http://dx.doi.org/10.18290/rns20481-1.

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The article debates the issues of collectivism and individualism in the context of Cardinal Stefan Wyszyński’s personalistic vision of man. The praxeological approach to Wyszyński’s personalism inscribes the Christian social teaching in post-war Poland’s specific socio-political realities. In this context, a critical analysis of the concept of the human person functioning in the dimension of various ideologies is essential. For that reason, the above article will explain the specificity of the collectivist and individualistic ideology. It allows us to understand better the danger of distorting social life’s vision concerning the Western world’s modern civilization. In this sense, a personalistic idea of human life shows that contemporary social life models, if they are to be shaped “a human measure,” must be based on systems promoting “pro-human” values, inscribed in an authentically humanistic vision of man and citizen.

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Velho, Otávio. "ESPINOSA E A ANTROPOLOGIA: SUGESTÕES PARA UM DIÁLOGO." Síntese: Revista de Filosofia 42, no. 132 (June 11, 2015): 5. http://dx.doi.org/10.20911/21769389v42n132p5-13/2015.

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Resumo: Trata-se neste artigo de buscar estabelecer em caráter preliminar possíveis pontes entre os estudos espinosianos e as preocupações centrais da Antropologia contemporânea tendo em vista um diálogo mutuamente frutífero. Para tal revisita-se questões como a da oposição entre holismo e individualismo e entre universalismo e diversidade, bem como a questão do relativismo e a da relação entre o pensamento ocidental e os de outras sociedades fazendo apelo para discussões espinosianas como a da relação entre imaginação e razão, essência e existência e os diversos gêneros de conhecimento.Abstract: This article seeks to establish in a preliminary fashion possible bridgesbetween Spinosian studies and the central concerns of contemporary anthropology in order to promote a mutually fruitful dialogue. For so, it revisits issues such as the opposition between holism and individualism, universalism and diversity, as well as the question of relativism and the relationship between Western thought and that of other societies, by focusing on Spinosian discussions such as the relationship between imagination and reason, essence and existence, and the various genres of knowledge.

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Martin, Luther H. "The Anti-Individualistic Ideology of Hellenistic Culture1." Numen 41, no. 2 (1994): 117–40. http://dx.doi.org/10.1163/156852794x00085.

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AbstractHistorical generalizations are invariably shaped by modern cultural values. One of the dominant values of modern Western culture is individualism, the origins of which tend to be claimed by historians for their own domains of research, with examples extending from sixth-century B.C. Greece through modern Europe. The generalization about a Hellenistic period of history, first made in the nineteenth-century, clearly reflects this value of individualism which became, consequently, part of the scholarly convention about the culture of this period. With reference to the thought, religious practice, and material culture of the period, this article argues to the contrary that neither Hellenistic idea nor ideal can be held to value in any way an individualistic view of the self. Alexander the Great and the Athenian general Alcibiades were typical examples of individualism taken to task by philosophers. Hellenistic ethics seem, rather, to have been dominated by a social principle of "Socratic care". Similarly, Hellenistic religions, including the early Christian associations, defined their raison d'être on the basis of distinctive social claims. One Christian tradition even explicitly employed the Hellenistic ethical principle of "Socratic care" as its distinctive criterion. Finally, the well-known Hellenistic terracotta figurines, often adduced as examples of Hellenistic individualism, were, in fact, mass-produced and were employed in ritual, i.e., collective, contexts. Whereas the socio-political transformations that characterize Hellenistic culture did challenge traditional collective bases for identity, the intellectual, religious and artistic expressions of this culture all confirm an anti-individualistic character for the alternative social strategies of identity produced during this period.

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Schulz, Jonathan F., Duman Bahrami-Rad, Jonathan P. Beauchamp, and Joseph Henrich. "The Church, intensive kinship, and global psychological variation." Science 366, no. 6466 (November 7, 2019): eaau5141. http://dx.doi.org/10.1126/science.aau5141.

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Recent research not only confirms the existence of substantial psychological variation around the globe but also highlights the peculiarity of many Western populations. We propose that part of this variation can be traced back to the action and diffusion of the Western Church, the branch of Christianity that evolved into the Roman Catholic Church. Specifically, we propose that the Western Church’s transformation of European kinship, by promoting small, nuclear households, weak family ties, and residential mobility, fostered greater individualism, less conformity, and more impersonal prosociality. By combining data on 24 psychological outcomes with historical measures of both Church exposure and kinship, we find support for these ideas in a comprehensive array of analyses across countries, among European regions, and among individuals from different cultural backgrounds.

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Mabvurira, Vincent. "Making sense of African thought in social work practice in Zimbabwe: Towards professional decolonisation." International Social Work 63, no. 4 (August 31, 2018): 419–30. http://dx.doi.org/10.1177/0020872818797997.

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The problem with current social work practice in Africa is that following its development in the West, it came to Africa grounded in values and ideologies stemming from capitalism, social Darwinism, the protestant ethic and individualism, all of which are un-African. Western ideas permeated social work institutions despite the ethical conflicts between traditional African cultures and values and the Western Judeo-Christian norms on which social work was based. Despite the political independence of most African countries, the profession has remained stuck in Western methods, values, principles and standards. Some of the traditional social work principles seem alien in African contexts. The social work principle of individualisation, for example, is un-African as it promotes individualism and yet life in Africa is communal. The content used in social work education and training in most institutions in Zimbabwe originated from elsewhere outside the African continent and as a result does not respect Africana values, beliefs, mores, taboos and traditional social protection systems. As it stands, social work in Zimbabwe in particular is a ‘mermaid’ profession based on Western theory but serving African clients. If social work in Africa is to decolonise, practitioners should have an understanding of and respect for African beliefs and practices. This is mainly because there is no clear separation between the material and the sacred among indigenous African people. This article therefore challenges African scholars to generate Afrocentric knowledge that should be imparted to African students for them to be effective in the African context. Afrocentric social work should be based on, improve and professionalise traditional helping systems that were in place prior to the coming of the Whites to the African continent.

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Bildtgård, Torbjörn, and Peter Öberg. "New Intimate Relationships in Later Life." Journal of Family Issues 38, no. 3 (July 9, 2016): 381–405. http://dx.doi.org/10.1177/0192513x15579503.

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The aim of this study is to investigate the consequences for linked lives of entering into new intimate relationships in later life. The empirical data is based on qualitative interviews with 28 Swedes aged 63 to 91 years, who have established a new intimate relationship after the age of 60 years or are currently dating. Theories on linked lives and individualization are used. The results show that children were generally supportive of their older parents’ unions and older individuals were often integrated into the new partner’s network. However, a new union also restructured the relationship chain so that time and energy were redirected to the new partner. Older parents preferred to be dependent on partners rather than children/others. A new partner was described as a source for autonomy and a way of “unburdening” children. Results are discussed in light of Western individualism generally and Swedish state supported individualism in particular.

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Saft, Scott. "Rethinking Western individualism from the perspective of social interaction and from the concept of ba." Journal of Pragmatics 69 (August 2014): 108–20. http://dx.doi.org/10.1016/j.pragma.2013.08.005.

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Hartley, John. "A political theory of progressive individualism? Western Australia and the America’s Cup, 30 years on." Thesis Eleven 135, no. 1 (August 2016): 14–33. http://dx.doi.org/10.1177/0725513616657883.

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Janmaat, Jan Germen. "Socio-Economic Inequality and Cultural Fragmentation in Western Societies." Comparative Sociology 7, no. 2 (2008): 179–214. http://dx.doi.org/10.1163/156913308x289078.

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AbstractThis article examines the relation between socio-economic inequality and disparities of democratic values in Western societies. It discusses three perspectives on democratic attitudes and values – rising inequality, social capital, and postmaterialism – and explores to what extent cross-national patterns and trends in value disparities are in agreement with the predicted outcomes of these perspectives. Use is made of the World Value Survey and the European Value Study to explore these value disparities. The results do not provide unequivocal support for any of the three perspectives. The patterns on some values are in line with the rising inequality perspective, while those on others are consistent with the other two perspectives. Low and high incomes have come to drift apart on democratic values, which is what the rising inequalities perspective would expect. But these widening disparities are unrelated to socio-economic inequalities. It is proposed that socio-economic inequalities primarily affect mean levels of democratic values while individualism is the key factor producing value divergence.

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Roberts, David. "Crowds, cancer, clones." Thesis Eleven 142, no. 1 (August 24, 2017): 44–55. http://dx.doi.org/10.1177/0725513617727896.

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Houellebecq’s critical reading of Huxley’s Brave New World in his novel Atomised takes Canetti’s novel Auto da Fe as its template. Houellebecq takes from Canetti the structuring contrast of antithetical brothers and shares his diagnosis of the crisis of Western individualism. Both writers identify the sickness at the heart of Western civilization that presages its coming end as the egotism of the monadic individual, enclosed in a private world of fears and desires. The role of the crowd in Canetti’s novel as the Other of the fallen world of self-interest is taken in Houellebecq by the posthuman vision of social unity beyond division realized through cloning.

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Morgan, Lynn M. "Fetal Relationality in Feminist Philosophy: An Anthropological Critique." Hypatia 11, no. 3 (1996): 47–70. http://dx.doi.org/10.1111/j.1527-2001.1996.tb01015.x.

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This essay critiques feminist treatments of maternal-fetal “relationality” that unwittingly replicate features of Western individualism (for example, the Cartesian division between the asocial body and the social-cognitive person, or the conflation of social and biological birth). I argue for a more reflexive perspective on relationality that would acknowledge how we produce persons through our actions and rhetoric. Personhood and relationality can be better analyzed as dynamic, negotiated qualities realized through social practice.

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Abdul Halim, Abdul Hamid, Muhammad Hafizi Zamri, and Mohd Faizol Rizal Mohd Rasid. "The Effect of Individualism and Collectivism on Customer Satisfaction in Retail Sector: Asian versus Western Culture." Journal of International Business, Economics and Entrepreneurship 3, SI (December 15, 2018): 23. http://dx.doi.org/10.24191/jibe.v3isi.14421.

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Customer satisfaction is defined as the customer's attitude towards the perceived service performance, which results from the differences in pre-existing expectations and the actual service performance. There are many factors that can lead to customer satisfaction, but instead of looking into all factors, it is interesting to look at cultural differences since the study focuses on the Malaysian setting, which is known for the multicultural environment. More interestingly, businesses in Malaysia not only involve local customers, but as well as customers from Asian and Western regions. The aims of this study are to determine the relationship between individualism and collectivism towards customer service satisfaction, specifically in the retail sector which involves multinational brands as well as multicultural customers. The use of Geert Hofstede Dimension theory in this study is because it is one of the most important theory in cultural differences studies and has generated a large body of research. A quantitative method has been used and the study has been conducted on 103 respondents, 51.5 % are from Asian origin and 48.5% are of Western origin. Although both individualism and collectivism have a significant impact on customer service satisfaction in the retail sector, it is proven in this study that collectivism has more to do in determining the satisfaction level as a whole. It is recommended that further studies should be done outside of Klang Valley. Furthermore, future research should seek to expand the pool of potential explanatory variables such as how cultural differences factor can help influence customer satisfaction.

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Pham, Kevin D. "Phan Chu Trinh's Democratic Confucianism." Review of Politics 81, no. 4 (2019): 597–620. http://dx.doi.org/10.1017/s0034670519000494.

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AbstractA consensus on three claims has emerged in literature that explores the relationship between Confucianism and democracy: democracy is not the exclusive property of Western liberalism, Confucianism and liberalism are opposed, and democracy in East Asia would be best buttressed by Confucianism, not liberalism. Why, then, does Phan Chu Trinh (1872–1926), Vietnam's celebrated nationalist of the French colonial period, argue that liberalism and democracy are Western creations that cannot be decoupled, and, if adopted by the Vietnamese, will allow Confucianism to find its fullest expression? The answer is that Trinh ignores liberalism's individualism while celebrating other aspects of liberalism and Western civilization. Trinh's interpretation of Western ideas, although naive, is a creative one that offers political theorists a lesson: it may be useful to view foreign ideas as foreign, to interpret them generously, and to import the creative distortion to revive our own cherished, yet faltering, traditions.

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Cohen, Miriam, and Michael Hanagan. "Work, School, and Reform: A Comparison of Birmingham, England, and Pittsburh, USA, 1900–1950." International Labor and Working-Class History 40 (1991): 67–80. http://dx.doi.org/10.1017/s0147547900001137.

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Of all state social provisions, education is among the most important. It also shows the greatest amount of variation among Western industrial nations. England and the United States, countries with many common intellectual and governmental traditions, with longstanding commitments to individualism and democratic forms of government, exhibit great disparity in education. Even today, the United States is by far the leader in the field of mass education while England occupies a position in the bottom ranks.

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White, Naomi Rosh. "Changing Conceptions." Journal of Sociology 39, no. 2 (June 2003): 149–64. http://dx.doi.org/10.1177/00048690030392003.

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Birth-rates are declining in Australia, as well as in many other Western industrialized countries. The decline in birth-rates is explored in relation to young Australians' family formation aspirations. Aspirations were found to be linked to experience in the family of origin, perceptions of work and gender. Underlying young people's perceptions was an individualism expressed through prioritized personal career and financial goals, and the need to establish a consolidated sense of self prior to partnering and parenting.

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Nasierowski, Wojciech, and Bogusz Mikula. "Culture Dimensions of Polish Managers: Hofstede's Indices." Organization Studies 19, no. 3 (May 1998): 495–509. http://dx.doi.org/10.1177/017084069801900306.

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This paper explores, in accordance with Hofstede's indices, the culture dimensions of young Poles who have had some exposure to business management. It is shown that this group of Polish respondents score high in Power Distance and Uncertainty Avoidance, average in Individualism, are moderately above average in Masculinity as compared to Hofstede's Hermes data-base results. These culture characteristics are discussed from the perspective of their possible impact upon the adaptation of Western managerial concepts in Poland.

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Journal articles on the topic 'Western individualism'

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