It is this paper’s aim to shed some light on the debate about the cultural debt of Niels Bohr towards his mentor and teacher of philosophy, Harald Høffding. The debate began at the end of seventies between two Danish scholars, Jan Faye and David Favrholdt, and in a broader sense it stands for way to show how philosophical influences may shape the scientist’s outlook on the world and consequently the approach to his field of studies. In my view, Edgar (...) Rubin, the famous psychologist and Bohr’s friend, is the key person to reconsider the Bohr-Høffding’s relationship. I shall adopt Gerald Holton’s thematic analysis for enucleating the possible thematic concept that supports the claim of a common line of thought emerging from Høffding, Rubin and Bohr’s conceptions with respect to their own field of study. Such a line of thought, i.e. the concept of unity, moulded Bohr’s view on the world and exerted its heuristic power in the formulation of the first atomic theory. (shrink)

Cultural space knows no official boundary. Civilizational interaction, recorded and unrecorded, is an ongoing process. Diffusionism and parallelism get interfused in civilizational studies. To think of one-sided borrowing or lending in the realm of culture rests on bias or prejudice, perhaps both. To think that originally there was only one culture (Egypt or India or China) and that all other cultures are its diffused or dispersed form is incorrect, both theoretically and evidentially. Comparably incorrect is the anthropological hypothesis that (...) different cultures, in response to diverse social and natural stimuli or conditions, developed quite independently and in parallel manner. Once we believe, as I think we must, that cultural space is a continuum, the parallelistic thesis is bound to collapse. If, on the other hand, we totally reject the possibility of independent, relatively independent, origin and development of different cultures, we are obliged to deny the differentiable identity and personality and distinct cultures. To deny cultural pluralism is psychologically untenable and ideologically pernicious, and I have argued the point at length elsewhere. (shrink)

Recent conceptual developments in the psychology of gender can be productively applied to understanding two facets of emotion: the biological manifestation of emotion and the psychological embodiment of emotion. Gender researchers distinguish between sex, the biologically based categories of female and male and gender, the psychological features that are often associated with biological states and that involve social categories rather than biological categories. In other words, the term sex is used to refer to the physical fact of primary and secondary (...) sex characteristics; the term gender is used to refer to a psychological and cultural construct, a loose translation of sex into social terms. It is proposed that two analogous facets of emotion can be identified, namely, one which is comprised of emotion's hardwired, pan-cultural, developmentally persistent qualities, the analogue to sex. The second, constructed aspect of emotion is the analogue to gender. Six dimensions on which sex and gender can be contrasted are described, and the application of each to the study of emotion is discussed. (shrink)

(1992). Rural tourism and development in Vojvodina: The animation of tourism‐cultural relationships. World Futures: Vol. 33, Culture and Development: European Experiences and Challenges A Special Research Report of the European Culture Impact Research Consortium (EUROCIRCON), pp. 189-197.

Species are ordinarily conceived of as being native or non-native to either a geographical location or an ecological community. I submit that species may also be native or non-native to human communities. I argue, by way of an analogy with varieties of domesticated and cultivated species, that this sense of nativity is grounded by the cultural relationships human communities have with species. A further analogy is drawn with the motivations of varietal nativists – who seek to protect native varieties (...) of domesticated and cultivated species for the sake of their cultural value – to argue for the consideration of the cultural value of native species in environmental policy decisions regarding invasive non-native species. (shrink)

The study applied the Natural Semantic Metalanguage to the investigation of pakikisama or ‘getting along with others’. The study aimed to use language in representing cognition and to identify the elements that make the concepts culture-specific. Hence, the study of a language, especially of its vocabulary, can reveal one’s way of thinking, show the essential features of a particular culture and offer important clues for its distinction from others. Using linguistic evidence as data, the study is a semantic analysis, a (...) type which falls under descriptive qualitative research. The native meanings of the concepts are couched in cultural scripts offering an objective representation through the use of semantic primitives or semantic primes. To date, there are 63 semantic primes which make possible the bias-free, culture-independent and non-ethnocentric description of the meaning and its comparison with related concepts in other languages. The study includes a semantic explication which reveals the Filipinos’ unique way of looking at things by demonstrating their dominantly inherent ‘group’ cognitive structures. The study recommends that the concepts be compared with those from other ethnolinguistic groups in order to promote goodwill and understanding among people of diverse cultural types. Keywords- Social Science, semantics, key cultural concepts, Natural Semantic Metalanguage, Philippines. (shrink)

In most social species, position in the male social hierarchy and reproductive success are positively correlated; in humans, however, this relationship is less clear, with studies of traditional societies yielding mixed results. In the most economically advanced human populations, the adaptiveness of status vanishes altogether; social status and fertility are uncorrelated. These findings have been interpreted to suggest that evolutionary principles may not be appropriate for the explanation of human behavior, especially in modern environments. The present study tests the (...) adaptiveness of social status with actual mating and reproductive data in a representative sample of males from an industrial society. Reproductive success, even when assessed by a more reliable measure ofactualmale fertility than the one commonly used, fails to correlate with social status. In striking contrast, however, status is found to be highly correlated withpotentialfertility, as estimated from copulation frequency. Status thus accounts for as much as 62% of the variance in thisproximatecomponent of fitness. This pattern is remarkably similar to what is found in many traditional societies and would result in a substantial positive relationship between cultural and reproductive success in industrial populations were it not for the novel conditions imposed by contraception and monogamy. Various underlying mechanisms are suggested for these findings, illustrating the value of current behavioral and reproductive data in the study of adaptation. It is concluded that evolutionary explanations of human behavior remain entirely relevant in modern societies. (shrink)

This study investigated the relationship between cultural value orientations and country-specific changes in mobility during the Covid-19 pandemic. The aim was to understand how cultural values relate to mobility behavior during the initial stages of the pandemic. The aggregated data include Schwartz's cultural orientations, Gross Domestic Product (GDP) per capita, number of Covid-19 cases per million, and mobility change during the Covid-19 pandemic (Google Mobility Reports; percentage decrease in retail and recreation mobility, transit station mobility, workplace (...) mobility and percentage mobility increase in residential areas). Regression analyses showed that, after controlling for economy and severity of disease, hierarchy was the primary factor reducing mobility, such as staying at home, and mobility in public spaces, such as avoiding retail and recreation sites (marginally significant). The results are discussed in the light of previous literature and the implications for social distancing measures. (shrink)

This research study sought to identify whether there is a relationship between ethical perceptions and culture. An examination of the cultural variables suggests that there is a relationship between two of Hofstede's cultural dimensions (i.e., Uncertainty Avoidance and Individualism) and ethical perceptions. This finding supports the hypothetical linkage between the cultural environment and the perceived ethical problem variables posited in Hunt and Vitell's General Theory of Marketing Ethics (1986).

We examined how the cultural dimension of universalism–particularism influences managers’ attitudes toward relational favoritism. Paradoxically, we found in a survey study that Brazilian and Chinese managers perceived more negative consequences of relational favoritism than did American managers—even though the Brazilians and the Chinese perceived stronger particularistic cultural norms in their countries than Americans did in the United States. We attribute this pattern of results to “cultural reflexivity”—the ability of people from transforming economies to be culturally self-critical during (...) a period of dramatic societal change. This pattern of results also emerged in a scenario study in which we asked these same Brazilian, Chinese, and American participants to assess managerial succession decisions made by a General Manager. We varied the scenarios so that the promoted manager was either a colleague with no pre-existing relation with the GM or a colleague who was a relative, a close friend, from the same town, or from the same school. Consistent with the results of the survey study, we found that perceived cultural norms of particularism were negatively related to perceptions of fairness. In other words, Brazilians and Chinese, even while living in more particularistic cultures, were more harsh in judging relational favoritism. We conclude with a discussion on the implications of these paradoxical relationships. (shrink)

Most studies investigating the relationship between cultural constructs and ethical perception have focused on individual- and societal-level values without much attention to other type of cultural constructs such as social beliefs. In addition, we need to better understand how social beliefs are linked to ethical perception and the level of analysis at which social beliefs may best predict ethical perceptions. This research contributes to the cross-cultural ethical perception literature by examining the relationship of individual-level social (...) cynicism belief, one of five universally endorsed social beliefs, together with individual social dominance orientation and the perception of unethical behavior. By means of two studies, we examine these relationships across societies that significantly differ on societal-level social cynicism belief. Using 371 business students from Russia and the U.S. in Study 1 and 268 professionals from Portugal and the U.S. in Study 2, we found that individual-level social cynicism belief was positively associated with social dominance orientation. Social dominance orientation, in turn, mediated the relationship between individual social cynicism belief and the perception of unethical behavior. Although we found significant societal-level differences in social cynicism belief in both studies, the relationships between individual-level social cynicism belief, social dominance orientation, and the perception of unethical behavior were structurally equivalent across societies in both studies, suggesting that societal-level differences did not significantly affect these relationships. Implications for cross-cultural business ethics research and practice are discussed. (shrink)

This research examined the relationship between teachers? empathy and perceptions of their school?s culture. Teachers? ability to change their school?s culture might be limited by their inability to interpret and respond appropriately to student behaviour. As teachers? empathic abilities increase, it seems likely that they would be better able to understand and respond appropriately to their students. Teachers? perspective?taking was positively associated with their positive perceptions of student?peer relations, school norms and educational opportunities. Teachers? personal distress was negatively related (...) to student?peer relations. Empathy was unrelated to student?teacher relations. It is postulated that it takes more than just empathy to be able to negotiate the complex relationship between student and teacher. With teacher training programmes currently focusing on teacher dispositions, such programmes need to focus more on training future teachers to recognise and exercise their cognitive and emotional empathic capacities. (shrink)

BackgroundCultural competence is considered as one of the main skills of nurses enabling them to provide nursing care for those with different cultures. One of the cases related to nurses’ cultural competence is observance of ethical codes, but it has not been investigated sufficiently in studies.AimThis study has been conducted to determine the relationship between nurses’ cultural competence and observance of ethical codes in practice.Research designThis descriptive-correlational study was conducted in 2020. Sampling was done at several stages. (...) The data were collected using questionnaires of demographic information, cultural competence, and observance of ethical codes as self-report. The questionnaires were provided to the subjects by the corresponding researcher and the data were analyzed using Pearson correlation test.Participants and research contextThis study was done with participation of 267 nurses working in four training hospitals located in northwestern Iran and 16 head nurses of selected wards.Ethical considerationsThe study was approved by Human Ethics Committee of Hamadan University of Medical Sciences. Participation was voluntary. Consent was obtained and confidentiality kept.FindingsThe results of Pearson correlation coefficient test showed a positive and statistically significant relationship between cultural competence and observance of ethical codes (r = 0.524, p = 0.001). In addition, cultural competence and observance of ethical codes by most nurses were at a moderate level.ConclusionsThe results of the present study showed a significant relationship between nurses’ cultural competence and observance of ethical codes. Therefore, it can be concluded that by strengthening the level of nurses, the level of observing ethical codes by them can be increased. Cultural competency and observance of ethical codes are important components of nursing care, and their development can improve nursing care delivery to clients through academic training, hidden curriculum and in-service education. (shrink)

Exposure to bullying at work is a serious social stressor, having important consequences for the victim, the co-workers, and the whole organization. Bullying can be understood as a multi-causal phenomenon: the result of individual differences between workers, deficiencies in the work environment or an interaction between individual and situational factors. The results of the previous studies confirmed that some characteristics within an individual may predispose to bullying others and/or being bullied. In the present study, we intend to clarify the relationships (...) between workplace bullying considered from the victim’s and the perpetrator’s points of view, the employee Machiavellianism as a personality factor and the perceptions of organizational culture as depicted by Cameron and Quinn. The sample consisted of 117 workers, employed in different organizations in Poland. The empirical data regarding both being exposed to bullying as well as being a perpetrator of bullying were obtained by the use of self-reports from participants. According to the expectations, Machiavellianism predicted involvement in bullying others. The groups of bullies and bully-victims had a higher Machiavellianism level compared to the groups of victims and persons non-involved in bullying. The results showed that being bullied was negatively related to the perceptions of clan and adhocracy cultures and positively related to the perceptions of hierarchy culture. The results of a moderated regression analysis demonstrated that Machiavellianism was a significant moderator of the relationships between the perceptions of adhocracy and hierarchy cultures and being bullied. Theoretical and practical implications of the results were discussed. (shrink)

Background/purpose:Research from other disciplines demonstrates that ethical position, idealism, or relativism predicts ethical decision-making. Individuals from diverse cultures ascribe to various religious beliefs and studies have found that religiosity and culture affect ethical decision-making. Moreover, little literature exists regarding undergraduate nursing students’ ethical position; no studies have been conducted in the United States on students’ ethical position, their self-identified culture, and intrinsic religiosity despite an increase in the diversity of nursing students across the United States.Participants and Research Context Objectives:The study’s (...) two aims were to determine the relationship of self-identified culture, religiosity, and ethics position of undergraduate nursing student and whether students’ level of education and past ethics courses taken related to idealism. Two hundred and twelve volunteer undergraduate students participated.Research design:A descriptive cross-sectional study was designed for participants who completed the Ethical Position Questionnaire, The intrinsic subscale of the Religious Orientation Scale, and a Demographic, Cultural, Ethnicity Form. To test the five hypotheses, analyses included t-tests, correlations, and ANOVA.Ethical Considerations:The study was approved by the Institutional Review Board at Adelphi University.Results:Idealism and intrinsic religiosity were significantly related. Differences were observed for intrinsic religiosity and idealism for cultural identity and cultural dimensions such as parents’ place of birth, and if participants were US born. Students’ level of education or participation in past courses on ethics did not influence idealism.Conclusions:The study’s findings were similar to most of the research from other disciplines on culture, ethics position, and religiosity. Generic courses on ethics taken prior to clinical work may not assist nursing students in integrating principles into complex ethical dilemmas. Self-identified culture, religion, and intrinsic religiosity related to ethics position; completing ethics courses and level of education, juniors compared with seniors, did not influence idealism. Faculty should consider integrating students’ culture, religious orientation, and ethics position into teaching ethics for all levels of nursing education. (shrink)

Most studies investigating the relationship between cultural constructs and ethical perception have focused on individual- and societal-level values without much attention to other type of cultural constructs such as social beliefs. In addition, we need to better understand how social beliefs are linked to ethical perception and the level of analysis at which social beliefs may best predict ethical perceptions. This research contributes to the cross-cultural ethical perception literature by examining the relationship of individual-level social (...) cynicism belief, one of five universally endorsed social beliefs, together with individual social dominance orientation and the perception of unethical behavior. By means of two studies, we examine these relationships across societies that significantly differ on societal-level social cynicism belief. Using 371 business students from Russia and the U.S. in Study 1 and 268 professionals from Portugal and the U.S. in Study 2, we found that individual-level social cynicism belief was positively associated with social dominance orientation. Social dominance orientation, in turn, mediated the relationship between individual social cynicism belief and the perception of unethical behavior. Although we found significant societal-level differences in social cynicism belief in both studies, the relationships between individual-level social cynicism belief, social dominance orientation, and the perception of unethical behavior were structurally equivalent across societies in both studies, suggesting that societal-level differences did not significantly affect these relationships. Implications for cross-cultural business ethics research and practice are discussed. (shrink)

This study explores the general problems associated with marketing across international markets and focuses specifically on the role of corruption in deterring international marketing success. The authors do this by introducing a broader conceptualization of corruption. The dimensions of corruption and their importance in explaining the exporters’ successes in international markets are developed empirically. Partial Least Squares formative indicators are used in a comprehensive model including consumer resources (wealth and information resources), physical distance (kilometers and time zones), and cultural (...) distance (linguistic and values differences) as alternative explanatory variables. Finally, differences in the model’s performance across data from three exporting countries (France, Japan, and the US) are delineated and discussed. For example, the successes of French and Japanese exporters in international markets are in part determined by the levels of corruption in target countries. Alternatively, corruption in target countries does not appear to affect the successes of American exporters in global markets. The conceptualization of corruption in this study extends the more narrow view of corruption solely as bribery. (shrink)

ABSTRACT:The relationship between culture and corruption has been the focus of various studies, producing inconsistent results. We suggest that these inconsistencies might be due to the conceptualization and measurement of culture. Drawing on the possible value/fact dichotomy discussed in ethical philosophy, we introduce the construct of cultural discrepancy—the difference between cultural values and practices —as a predictor of pervasive and arbitrary corruption. Examining the relationship between the discrepancies observed in the GLOBE cultural dimensions and the (...) Corruption Perception Index shows that in-group collectivism discrepancy is negatively related to pervasive corruption; future orientation discrepancy is positively related to arbitrary corruption. Further, we show that these relationships are contingent on national wealth. The negative relationship for in-group collectivism discrepancy is most pronounced in poor and moderately wealthy countries, and the positive relationship for future orientation discrepancy is most pronounced in rich countries. (shrink)

Subjective experience is transformed into objective reality for societal members through cultural idea systems that can be represented with theory and data models. A theory model shows relationships and their logical implications that structure a cultural idea system. A data model expresses patterning found in ethnographic observations regarding the behavioral implementation of cultural idea systems. An example of this duality for modeling cultural idea systems is illustrated with Arabic proverbs that structurally link friend and enemy as (...) concepts through a culturally defined computational system. Computational systems also generate new concepts, as will be illustrated through a theory model for the structure of a .. (shrink)

This study examines the impact of trust and a national culture of secretiveness on the number of bank relationships per firm. We hypothesize that the degree of openness of a firm and trust between economic agents may influence the willingness of the firm to release sensitive information to its lenders, as well as the decision between maintaining single or multiple bank relationships. Using a sample of over 8000 non-financial firms operating in 12 countries from the eurozone we provide evidence that (...) a national culture of secrecy enhances the number of bank relationships, while trust has the opposite effect. Results are robust to the use of various estimation techniques, alternative definitions of secrecy and trust, controls for firm-level and country-level characteristics, and instrumental variables. The main implication of this finding is that the financial decisions of firms cannot be effectively examined without considering deep-rooted national cultural elements. We also find that the results are mainly driven by small and medium enterprises, implying that the higher informational opaqueness of these firms enhances the role of secrecy and trust. (shrink)

Most studies investigating the relationship between cultural constructs and ethical perception have focused on individual- and societal-level values without much attention to other type of cultural constructs such as social beliefs. In addition, we need to better understand how social beliefs are linked to ethical perception and the level of analysis at which social beliefs may best predict ethical perceptions. This research contributes to the cross-cultural ethical perception literature by examining the relationship of individual-level social (...) cynicism belief, one of five universally endorsed social beliefs, together with individual social dominance orientation and the perception of unethical behavior. By means of two studies, we examine these relationships across societies that significantly differ on societal-level social cynicism belief. Using 371 business students from Russia and the U.S. in Study 1 and 268 professionals from Portugal and the U.S. in Study 2, we found that individual-level social cynicism belief was positively associated with social dominance orientation. Social dominance orientation, in turn, mediated the relationship between individual social cynicism belief and the perception of unethical behavior. Although we found significant societal-level differences in social cynicism belief in both studies, the relationships between individual-level social cynicism belief, social dominance orientation, and the perception of unethical behavior were structurally equivalent across societies in both studies, suggesting that societal-level differences did not significantly affect these relationships. Implications for cross-cultural business ethics research and practice are discussed. (shrink)

An integrative explanation proposes that culture and gender interact to produce fundamentally different patterns of association between positive and negative emotions. People in independent-based cultures (e.g. the United States) experience emotions in oppositional (i.e. bipolar) ways, whereas people in interdependent-based cultures (e.g. China) experience emotions in dialectic ways. These patterns are stronger for women than men in both cultures. In support of the theory, Study 1 showed that positive and negative emotions are strongly correlated inversely for American women and weakly (...) correlated inversely for American men, but strongly correlated positively for Chinese women and weakly correlated positively for Chinese men. In Study 2, findings for Koreans, although mixed, were closer to the results for Chinese. (shrink)

In modern religious studies, there is no consensus as to how cult is related to culture, how it affects culture and personality, or whether changes in the cult sphere necessarily cause changes in dogma, human consciousness, and culture. This circumstance initiated the thematic orientation of this article on the problems of cult and culture in Orthodoxy, because Orthodoxy considers the cult to be the "focal point" Place "of culture and the basis of religion. In the context of the transformation processes (...) taking place in the world today, the question of the role of the cult in culture, the possibility or impossibility of changing it, the simplification becomes particularly relevant. (shrink)

This study seeks to understand how citizens’ more intrinsic cultural orientations shape their attitudes toward the importance of ethics. Drawing upon the Grid-Group Cultural Theory, we investigate how four different cultural orientations influence citizens’ attitudes toward ethics in distinctive ways. Our multivariate analysis of the survey responses of 1,260 Seoul citizens revealed that strong hierarchs, egalitarians, and individualists are more likely to recognize the importance and necessity of public ethics. Fatalist orientation, however, did not show a statistically (...) significant relationship with the importance and necessity of public ethics. It was individualism that exerted the most significant influence over the importance of ethics in personal life, while the perception of the importance of ethics in the public sector and the necessity for ethics training for public officials were found to be mostly supported by strong hierarchs. We conclude this paper by discussing the theoretical and practical ramifications of these findings. (shrink)

Within any organization (e.g. a hospital or clinic) the perception of the way things operate may vary dramatically as a function of one’s location in the organizational hierarchy as well as one’s professional discipline. Interorganizational variability depends on organizational coherence, safety, and stability. In this four-nation (Canada, Ireland, Australia, and Korea) qualitative study of 42 nurses, we explored their perception of how ethical decisions are made, the nurses’ hospital role, and the extent to which their voices were heard. These nurses (...) suggested that their voices were silenced (often voluntarily) or were not expressed in terms of ethical decision making. Finally, they perceived that their approach to ethical decision making differed from physicians. (shrink)

We investigate individual, developmental, and cultural differences in self-control in relation to children's changing belief in “free will” – the possibility of acting against and inhibiting strong desires. In three studies, 4- to 8-year-olds in the U.S., China, Singapore, and Peru (N = 441) answered questions to gauge their belief in free will and completed a series of self-control and inhibitory control tasks. Children across all four cultures showed predictable age-related improvements in self-control, as well as changes in their (...) free will beliefs. Cultural context played a role in the timing of these emerging free will beliefs: Singaporean and Peruvian children's beliefs changed at later ages than Chinese and U.S. children. Critically, culture moderated the link between self-control abilities and free will beliefs: Individual differences in self-control behaviors were linked to individual differences in free will beliefs in U.S. children, but not in children from China, Singapore or Peru. There was also evidence of a causal influence of self-control performance on free will beliefs in our U.S. sample. In Study 2, a randomly assigned group of U.S. 4- and 5-year-olds who failed at two self-control tasks showed reduced belief in free will, but a group of children who completed free will questions first did not show changes to self-control. Together these results suggest that culturally-acquired causal-explanatory frameworks for action, along with observations of one's own abilities, might influence children's emerging understanding of free will. (shrink)

Introduction: Expressions of dignity as a clinical phenomenon in nursing homes as expressed by caregivers were investigated. A coherence could be detected between the concepts and phenomena of existence and dignity in relationships and caring culture as a context. A caring culture is interpreted by caregivers as the meaning-making of what is accepted or not in the ward culture. Background: The rationale for the connection between existence and dignity in relationships and caring culture is that suffering is a part of (...) existence, as well as compassion in relieving suffering, and ontological interdependency. Aim: To describe different expressions of dignity in relationships and existence in context of caring cultures from the perspective of the caregivers. Research design: The methodology and method are hermeneutic. The method used was to merge the theoretical preunderstanding as one horizon of understanding with empirical data. Participants and research context: Focus group interviews with caregivers in nursing homes. Ethical considerations: The principles of the Helsinki Declaration have been followed to, for example, preserve self-determination, integrity, dignity, confidentiality and privacy of the research persons. Findings: Data interpretation resulted in four themes: Encountering existential needs that promote dignity in a caring culture; To amplify dignity in relationships by the creative art of caring in a caring culture; Violation of dignity by ignorance or neglect in a non-caring culture and The ethic of words and appropriated ground values in a caring culture. Discussion: Dignity-promoting acts of caring, or dignity-depriving acts of non-caring are adequate to see from the perspective of dignity in relationships and existence and the caring culture. Conclusions: Dignity in relationships seems to touch the innermost existential life, as the existential life is dependent on confirmation from others. (shrink)

For most nurses world-wide, activities are centred around working directly with patients and so the nurse-patient relationship is of the greatest importance. Ethnocentrism on the part of the health care community has led to misdiagnosis, mistreatment and undertreatment of culturally diverse individuals world-wide. This author discusses a tool, Greipp's Model of Ethical Decision-Making, which can be used to assist nurses in analysing the effects of culture, beliefs and diversity upon the caregiver and care recipient within an ethical framework.

Kültürleri ve inanışları farklı insanların etkileşimi üzerinde gelişen turizm, özellikle ekonomik getirileri nedeniyle pek çok yerel ve ulusal yönetici tarafından öncelikli sektörler arasında değerlendirilmektedir. Ancak, turizm gelişimi ekonomik unsurların ötesinde çevresel ve sosyo-kültürel pek çok etki de oluşturmaktadır. Söz konusu etkilerin yerel halk tarafından algılanışında etkin olan pek çok unsur incelenmiş olmakla birlikte dindarlığın etkisi çok az araştırılmıştır. Bu kapsamda, toplumsal ve bireysel düşünce ve davranışlar üzerinde önemli bir etken olan dindarlık hususunun turizmin sosyo-kültürel etkilerinin algılanışında etkin olup olmadığının incelendiği (...) bu çalışma, alanyazına katkı sunabilecek boyuttadır. Çalışma kapsamında nicel araştırma yöntemlerinden anket tekniği benimsenmiş olup veri, Muğla Menteşe ilçesinde ikamet eden 528 bireyden elde edilmiştir. Çok değişkenli istatistik analiz yöntemlerinden yararlanılarak açıklayıcı ve doğrulayıcı faktör analizleri ile yol analizi uygulanmıştır. Sonuçlar, dindarlık algısı arttıkça olumsuz sosyo-kültürel etkilerin daha kuvvetli algılandığını ancak dindarlık ile olumlu sosyo-kültürel etkilerin algılanışı arasında bağlantı bulunmadığını vurgulamaktadır. Bu sonuçlar, turizm planlaması ve gelişimini sürecinde yerel halkın inançlarının da göz önünde bulundurulmasının gerekliliğini işaret etmektedir. Özet: İnsanların aynı değerler etrafında toplanmalarını ve grup halinde hareket etmelerini sağlayan inanç sistemi veya toplumda birlikte yaşayan bireylerin ilişki ve sorumluluklarını belirlemek için düzenlenmiş inanç, uygulama, ritüel ve semboller sistemi olarak tanımlanabilecek olan din, en yaygın ve etkili sosyal kurumlardan olmasının ötesinde hem birey hem de toplumların tutumlarını, değerlerini ve davranışlarını etkilemesi nedeniyle, özellikle son yıllarda, sıklıkla incelenmektedir. Bireylerin dini bir gruba veya kurallara bağlılık dereceleri olarak tanımlanabilecek dindarlık ise dinsel öğelerin bir kişinin yaşamı üzerindeki etkinliğini ifade etmek için kullanılmaktadır. Tıp, antropoloji, psikoloji, sosyoloji gibi bilim dallarında yapılan çalışmalarda dindarlık ile mutluluk ve bedensel / ruhsal sağlık arasında genellikle olumlu bir ilişki olduğu tespit edilmiştir. Turizm alanında yapılan çalışmalarda ise, din, yoğunlukla inanç turizmi veya turistlerin tercihleri üzerindeki etkisi kapsamında ele alınmış ve dini turizmin planlanması ve kutsal alanların yönetimi, turizmin dini bölgelerdeki etkileri, hacıların seyahat motivasyonu ve seyahat şekilleri ile turistlerin dini ihtiyaçları gibi konulara odaklanılmıştır. Kültürleri ve inanışları farklı insanların etkileşimi üzerinde gelişen turizm, özellikle ekonomik getirileri nedeniyle pek çok yerel ve ulusal yönetici tarafından öncelikli sektörler arasında değerlendirilmektedir. Turizm gelişimi ekonomik unsurların ötesinde çevresel ve sosyo-kültürel pek çok etki de oluşturmaktadır. Yerel halk, turizmin gelişmesi ve sürdürülebilirliği açısından önem arz etmekte olup yerel halkın turizmin etkilerine yönelik algıları sıklıkla araştırılan konular arasında yer almaktadır. Topluma ve/veya mekâna aidiyet duygusu, destinasyonun ve/veya turizm sektörünün gelişim düzeyi, turizmin ekonomi içindeki önemi, destinasyonun turizme ekonomik bağımlılığı, turizm sektöründe istihdam edilmek gibi ekonomik unsurlar veya sosyo-demografik özellikler gibi pek çok değişkenin yerel halkın turizm algısındaki etkileri incelenmiş olmakla birlikte dindarlığın etkisi çok az araştırılmıştır. Yapılan çalışmalarda, özellikle dini bölgelerde yaşayan yerel halk ve çoğunlukla din adamlarının algıları araştırılmıştır. Sonuçlar, yerel halkın bölgeye dini amaçlarla gelen ziyaretçiler (hacılar) ile turistleri ayırdığını ve hacıların turistlere oranla daha fazla kabul gördüğünü vurgulamaktadır. Ayrıca, turistlerin alanın ve yapıların kutsallığını, güvenliğini, dekorunu tehdit ettiği ve turistlerin taleplerinin dini uygulamalara zarar verdiği algısının yaygın olduğu, hatta turizmin kendi kültürleri ve dinleri için tehdit olarak görüldüğü tespit edilmiştir. Kutsal alanlar dışında kalan turizm destinasyonlarında ikamet eden yerel halkın görüşlerinin araştırıldığı çalışma ise çok daha azdır. Alanyazın taraması ile bu kapsamda sadece bir çalışma bulunulabilmiştir. İran’daki iki turizm destinasyonunda yerel halkın turizmin sosyo-kültürel sonuçlarına yönelik algılarında dindarlığın etkisinin incelendiği çalışma ile sosyo-kültürel etkilerin algılanışı ile dindarlık arasında pozitif bir ilişki bulunduğu ortaya çıkmıştır. Bu kapsamda, dindarlık hususunun turizmin sosyo-kültürel etkilerinin algılanışında etkin olup olmadığının incelendiği bu çalışma, alanyazına katkı sunabilecek boyuttadır. Çalışma kapsamında nicel araştırma yöntemlerinden anket tekniği benimsenmiştir. Ekonomik kaygıların katılımcıların görüşlerini etkilemesinin önüne geçilmesi amacıyla, Bodrum, Fethiye ve Marmaris gibi Türkiye’nin önemli turizm destinasyonlarına coğrafi olarak uzak olmamakla birlikte turizm gelişiminin sınırlı olduğu için tercih edilen Menteşe (Muğla) ilçesinde ikamet eden 528 bireyden elde edilen veriler iki aşamada analiz edilmiştir. İlk aşamada, kullanılan soru formu değişik çalışmalardan yararlanarak oluşturulduğu için ölçeklerin güvenirliğini test etmek üzere Güvenirlik Analizi ve yapısal geçerliliğini sınamak üzere Açıklayıcı Faktör Analizi (AFA) uygulanmıştır. Cronbach Alpha (α) değeri, sosyo-kültürel etkilere yönelik 22 ifade bütününde 0,907; her bir faktöre yönelik sırasıyla 0,941; 0,813 ve 0,772; Dindarlık ölçeğine yönelik ise 0,728 olarak hesaplanmış olup araştırmada kullanılan ölçeklerin güvenilir olduğu tespit edilmiştir. Sosyo-kültürel etkilere yönelik ifadelerin varyansın %64,413’ini açıklayacak şekilde 3 faktörlü bir yapı altında birleştiği, üç ifadeden oluşan dindarlık ölçeğinin ise tek faktöre yüklendiği ve varyansın %64,845’ini açıkladığı tespit edilmiştir. Dolayısıyla analiz için kullanılan yapının iyi derecede geçerli olduğu anlaşılmıştır. İkinci aşamada, AFA ile belirlenen faktörlerin çalışma kapsamında oluşturulan modele uygunluğunu test edebilmek için Doğrulayıcı Faktör Analizi (DFA) ve ölçüm modeli ile gizli değişkenler arasındaki ilişkiyi belirlemek ve kavramsal model ile verilerin uyup uymadığını değerlendirmek için Yapısal Eşitlik Model gerçekleştirilmiştir. DFA analizi sonucunda, bütün faktör yüklerinin 0,4’ün üzerinde olduğu ve uyum indekslerinin (x 2 /df, RMSEA, CFI, NFI ve GFI) hem DFA hem de yapısal eşitlik modelinde eşik değerleri aştığı görülmüştür. Dolayısıyla, faktör yapılarının ve çalışmada sınanan modelin uygun olduğu ve sosyo-kültürel etkilerin algılanması ile dindarlık arasında ilişki olduğu sonucuna ulaşılmıştır. Çalışma sonuçları dindarlık ile turizmin olumsuz sosyo-kültürel etkilerinin algılanışı arasında bir ilişki bulunduğunu ancak turizmin olumlu kültürel etkilerinin algılanışında dindarlığın bir etkisinin bulunmadığını ortaya koymuştur. Dindarlık ile muhafazakârlık arasında kuvvetli bir ilişki bulunduğu göz önüne alındığında öngörülebilecek bir sonuç olduğu belirtilebilir. Ancak, Zamani-Farahani – Musa (2012) çalışmasında dindarlık ile sosyo-kültürel etkilerin algılanışı arasında olumlu etki bulunduğu sonucuna ulaşılmış olmasının destinasyonları ziyaret eden turistlerin profillerindeki ve sayılarındaki farklılıktan kaynaklandığı öngörülmektedir. İlk çalışmada ziyaretçilerin çoğu aynı din ve kültüre mensup kişilerden oluşuyorken, çalışma alanında turistlerin yarısına yakın kısmını farklı din ve kültüre sahip olanlar oluşturmaktadır. Çalışma sonuçları doğrultusunda turizm planlama ve uygulama süreçlerinde, yerel halkın dini inanışlarının, dikkate alınması ve dini inanışlara uygun adımların atılmasının veya yapılacak uygulamaların dini inanışlarına aykırı olmadığının anlatılmasının gerekli olduğu söylenebilir. Ayrıca, turizmin yerel dini inanışlara aykırı sonuçlar doğurmayacak (ya da bu tür sonuçları en aza indirgeyecek) şekilde gelişimine yönelik kararlar alınması gerekmektedir. Kitle turizminin (özellikle deniz–kum–güneş) geliştiği popüler destinasyonlara yakın olmakla birlikte ekonomik olarak turizm ile yoğun bir bağlantının bulunmadığı bir alanda gerçekleştirilen bu çalışmanın sonuçları kesitseldir. Diğer bir ifadeyle sonuçlar çalışma alanı ve hatta katılımcılar ile sınırlıdır. Gelecek çalışmalarda farklı turizm türü ve turist profiline sahip yerleşimlere odaklanabilir. Ayrıca, sonuçların ekonomik olarak turizme bağımlı destinasyonlarda da sınanması gereklidir. (shrink)

In this study of an economic field and its relationships to a cultural field, we apply Pierre Bourdieu’s central concepts of economic capital, cultural capital, symbolic capital and field, and thus follow in a tradition that at the outset was considered to be post-structuralism, but which by Bourdieu later has been brought into the realm of realism. We have mapped relationships between the actors and thus the field structures that these relationships entail. The fields in which a segment (...) of an art world is operating is represented in multi-dimensional figures which illustrate relationships and bonds between the different categories of organizations. Some of the business actors we have studied are engaging in cultural activities with a great deal of autonomy, others are connected to the cultural field in less active ways. In participating in the cultural field they are in different ways and to different extents accumulating symbolic capital including prestige and honor. The method we have applied is multiple correspondence analysis which was frequently used by Bourdieu. (shrink)

Abstract:Through an intercultural dialogue—Chinese and Western—this article explores the possibility of building cultural diversity and pluralism in philosophy. It focuses, first, on building a dialogue between Levinas' and Zhu Xi's apparent (philosophical) affinity for ethics at the level of meaning of the concept of transcendence in the Neo-Confucian and Levinasian ethical contexts and, second, on uncovering and analyzing the inapparent differences at the level of cultural presuppositions on which this apparent affinity is based. I offer that both Levinas (...) and Zhu Xi distinguish the impulse to care for the other—out of which the human relationship emerges—as rooted not in the ontological self but in an ethical transcendence: the other's face (Levinas) and the human authentic nature as mandate of heaven (Zhu Xi). The article comparatively interprets them and their cultural presuppositions. (shrink)

Paternalistic leadership, which is not Western origin, that combines benevolence and authority, is prejudiced and associated with traditionality by Western researchers. In the context of Hofstede's cultural dimensions, the dominant view in the literature is that the paternalistic leadership is more prevalent in feminine, collective, high power distant, and high uncertanity avoidance organizations. Based on literature, this study analyazes the relationship between these dimensions of culture and paternalistic leadership tendency of employee. For that purpose, research was carried out (...) in Sakarya University, where both traditional and Western administration approaches are assumed to be integrated. As a result of the questionnaire applied to both academic and administrative staff of the university, it was determined that individualism-collectivism, power distance and masculinity-femininity dimensions are effective on paternalist leadership tendency. Also, it was found that there is a statistically significant relationship between the participants’ gender and their paternalist leadership tendency. (shrink)

The relationship between children and their maternal uncles in contemporary Mosuo culture reveals a unique parenting mode in a matrilineal society. This study compared the responses of Mosuo and Han participants from questionnaires on the parent–child and maternal uncle–child relationship. More specifically, Study 1 used Inventory of Parent and Peer Attachment to assess the reactions of the two groups to the relationship between children and their mothers, fathers, and maternal uncles. The results show that while Han people (...) display a higher level of attachment toward their fathers than their maternal uncles, Mosuo people do not exhibit a significant difference in this aspect. Study 2 used a scenario-based method to compare how adults and teenagers perceive the rights and responsibilities of fathers/maternal uncles toward their children/nephews or nieces. The results show that Han adults attribute more rights and responsibilities to their own children than nephews/nieces, while their Mosuo counterparts have the reverse pattern and assign stronger responsibilities to their nephews/nieces than their own children. Both groups perceive the fathers to be the bearer of rights and responsibilities, although this perception was weaker among Mosuo. This paper concludes that in the Mosuo society, fathers have a relatively weak social role as a result of their unique matrilineal social structure. (shrink)

The article discusses the relationship between organizational culture and psychological capital through a systematic literature review. The exploratory research methodology is adopted to identify and study the existing gap in the available literature on the relationship between organizational culture and psychological capital from year 2000 to 2021. The articles from the ‘Scopus’ and ‘Web of Science’ databases were selected for the review. The literature review mentions a positive interplaying role between organizational culture and PsyCap that influences several factors (...) including work happiness, job performance, Organizational Citizenship Behaviour, burnout, innovation, etc. The article explores several antecedents and consequences of the two-way relationship between organizational culture and PsyCap. (shrink)

An integrative explanation proposes that culture and gender interact to produce fundamentally different patterns of association between positive and negative emotions. People in independent-based cultures (e.g. the United States) experience emotions in oppositional (i.e. bipolar) ways, whereas people in interdependent-based cultures (e.g. China) experience emotions in dialectic ways. These patterns are stronger for women than men in both cultures. In support of the theory, Study 1 showed that positive and negative emotions are strongly correlated inversely for American women and weakly (...) correlated inversely for American men, but strongly correlated positively for Chinese women and weakly correlated positively for Chinese men. In Study 2, findings for Koreans, although mixed, were closer to the results for Chinese. (shrink)

Because of the coronavirus disease 2019 pandemic, the traditional didactic teaching method that is practiced in Confucian culture, an Eastern cultural model, is being challenged by multiple alternative teaching modes. In Western cultures, the teaching behavior of teachers is dependent on their ability to influence the temperament of students; in contrast, teachers in Eastern cultures are influenced by changes in external environment. This phenomenon can mainly be explained by the tendency of students in Eastern cultures to adopt a passive (...) learning style because of Confucianism. On the basis of Confucian culture and literature review, we conducted a Chinese-language questionnaire survey of temperament scales and learning motivation, and 724 effective questionnaires were collected and used to explore the relationship between students’ temperament and learning motivation under three teaching modes, namely, online teaching, traditional offline classroom teaching, and online–offline mixed teaching. Conclusions drawn were as follows. In a Chinese Confucian cultural system, the passive learning style of students and its relationship with the surrounding collective culture creates the temperament characteristics of sanguinity and phlegmatism. Influenced by the traditional Confucian values of benevolence and honesty, students with a melancholic temperament do not focus on their learning motivations. Furthermore, changes in external information, to which such students are sensitive, cause them to give up opportunities easily. Similarly, students with a choleric temperament are sensitive and prone to fluctuating emotions, and they tend to be affected by changes in their external environment. Although students have a strong learning motivation under the traditional offline teaching mode, a paradox in individual cognition exists because of differences between Chinese and Western cultures. Therefore, students generally prefer the online–offline mixed teaching mode to the traditional single teaching mode. This study explored factors that influence students’ learning motivation, namely, individual temperament and educational environment, and provides a reference for the future development of post epidemic education. (shrink)

One of the main objectives of an ethics program is to improve the ethical culture of an organization. To date, empirical research treats at least one of these concepts as a one-dimensional construct. This paper demonstrates that by conceptualizing both constructs as multi-dimensional, a more in-depth understanding of the relationship between the two concepts can be achieved. Through the employment of the Corporate Ethical Virtues Model, eight dimensions of ethical culture are distinguished. Nine components of an ethics program are (...) identified. To assess the relationship between ethics programs and ethical culture, a survey was conducted of 4,056 members of the U. S. working population. The results show that the relationships between the components of an ethics program and the dimensions of ethical culture differ in strength, nature, and significance. Implications for research and practice are discussed. (shrink)

Leadership which lacks ethical conduct can be dangerous, destructive, and even toxic. Ethical leadership, though well discussed in the literature, has been tested empirically as a construct in very few studies. An empirical investigation of ethical leadership in Singapore's construction industry is reported. It is found that ethical leadership is positively and significantly associated with transformational leadership, transformational culture of organization, contingent reward dimension of transactional leadership, leader effectiveness, employee willingness to put in extra effort, and employee satisfaction with the (...) leader. However, it is also found that ethical leadership bears no correlations with transactional leadership. Also, it is negatively correlated with laissez-faire leadership and transactional culture of the organization. The findings also reveal that ethical leadership plays a mediating role in the relationship between employee outcomes and organizational culture. Practical implications of these findings are discussed. Directions for future research are also suggested. (shrink)

The majority of the world’s cultures encourage or require members to enter alternative states of consciousness while involved in religious rituals. The question is, why? This paper suggests an explanation for the culturally prescribed ASC from the view of Fisher information. It argues from the position, first put forward by Emile Durkheim in his magnum opus, The Elementary Forms of the Religious Life, that all religions are grounded in reality. It suggests that many of the structural elements of cultural (...) cosmologies are similar and that the ritual induction of ASC may help to bring individual experience into greater accord with a pan-human eidetic cosmology, and thus with certain invariant attributes of reality. The necessity of this process is demonstrated by recourse to Fisher information. The paper shows how experiences generated during alternative states of consciousness may help to maintain a minimal level of realism in the interests of adaptation to what is in other respects a transcendental reality. (shrink)

ABSTRACTEmployees who possess cross-cultural capabilities are increasingly sought after due to unparalleled numbers of cross-cultural interactions. Previous research has primarily focused on the bright side of these capabilities, including important individual and work outcomes. In contrast, the purpose of this study is to demonstrate that the cross-cultural capability of cultural intelligence can lead to both positive and negative outcomes. Applying the general theory of confluence, we propose that expatriates high in CQ excel in customer relationship (...) performance, while simultaneously behaving opportunistically. We also suggest that ethical relativism moderates these relationships. Using mixed methods, four separate studies generally support our predictions while also deepening our understanding of various forms of opportunism and the mechanism behind two seemingly opposing effects. Conceptual and managerial implications of CQ for opportunism, customer relationship performance, and ethics are discussed. (shrink)

This paper examines a number of questions about the degree to which the clinical practice of medicine is affected, if at all, by the legal systems in four countries: Chile, Germany, Japan and the United States. The focus on these four countries in four different regions of the world offers a unique perspective within which to examine medical treatment decisions made by patients and their proxies or surrogates, the potential role for universal written instruments such as advance directives, the cross-professional (...) tensions between clinical and legal concerns in very distinct cultures, and the degree to which legal activities can change or affect clinical realities in the context of these different political and health care systems. We have incorporated, whenever relevant, the insights of many disciplines, including the social sciences, in analyzing the existing interrelations between law and behavior in this specific context. Der Beitrag untersucht, inwieweit die klinische Praxis in vier Ländern mit unterschiedlichen Rechtssystemen und Berufskulturen durch Rechtsnormen oder das Verständnis von Recht beeinflußt wird. Es wird gefragt, welche Funktion rechtliche Interventionen bei der Veränderung von Verhaltensnormen in unterschiedlichen Gesundheitssystemen haben können. Folgende Themenbereiche werden diskutiert: Entscheidungen über die medizinische Behandlung, die von Patienten und ihren Angehörigen oder Stellvertretern getroffen werden; die mögliche Rolle umfassender schriftlicher Verfügungen wie z.B. der Patiententestamente ; die berufsübergreifenden Spannungen zwischen medizinischen und rechtlichen Belangen in sehr unterschiedlichen Kulturen; der Einfluß, den gesetzgeberische Aktivitäten im Kontext der verschiedenen politischen und Gesundheitssysteme auf die medizinische Wirklichkeit haben. Bei ihrer Analyse der in diesem Zusammenhang bestehenden Beziehungen im Verhältnis von Recht und Verhalten haben die Autoren die Erkenntnisse vieler Disziplinen unter Einschluß der Sozialwissenschaften, soweit sie als relevant erscheinen, in ihren Beitrag eingearbeitet. (shrink)