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The aim of this paper is to advance psychological theory and research on attitudes and behavior towards low status minority groups by discussing group-level indispensability as an important yet largely unexplored factor in intergroup dynamics. Drawing on theory and international research from psychology and the social sciences, the distinction between functional indispensability and identity indispensability is first discussed. Subsequently various positive intergroup implications of perceived indispensability are considered, and for giving a balanced account possible negative outcomes are also discussed. Then, the minority perspective is considered and the question of when positive or negative intergroup implications of perceived indispensability are less or more likely. The paper concludes with future directions for theoretical and empirical development of the notion of group-level indispensability and its intergroup consequences in a range of settings and contexts. [ABSTRACT FROM AUTHOR]

This paper reviews an embodied or experientialist view of conceptual understanding. It focuses on George Lakoff and Mark Johnson's theory of embodied cognition and its framing of human conceptualization and reasoning in terms of embodied imagination. These ideas are summarized as ten basic claims: (a) objectivist assumptions are problematic; (b) many human categories have non-classical structure; (c) conceptual systems consist of cognitive models; (d) thinking utilizes frames, metonymies, and prototypes; (e) metaphor is prevalent and primarily conceptual; (f) image schemas structure our experiences; (g) the mind is embodied; (h) abstract thought is largely metaphorical; (i) truth is relative to embodied understanding; and (j) philosophy should be empirically responsible. Lakoff and Johnson's theory of embodied cognition offers a view of conceptual understanding that is cognitively realistic (or empirically responsible), biologically plausible, and self-critical, while providing adequate theories of meaning and truth grounded in embodied experience. [ABSTRACT FROM AUTHOR]

During the past decade, a rich literature emerged focusing on "psychological capital," a multidimensional concept encompassing self-efficacy, hope, optimism, and resilience. So far psychological capital has been predominantly studied in the areas of work and organizational psychology, management, and organizational behavior. This paper argues that (1) the relevance of psychological capital is much broader than assumed so far and (2) that not only the outcomes but also the (social) origins and sources of psychological capital need to be studied. More specifically, the key questions that we address in this paper concern (1) how the notion of psychological capital can be integrated into a broader capital framework that allows studying (the reproduction of) social inequalities, (2) what such integration adds to disciplines such as psychology and sociology, (3) and which avenues for further research can be derived from such framework? Informed by the work of Pierre Bourdieu, we argue that psychological capital is the missing link to develop a comprehensive framework for studying (the reproduction of) social inequalities. Based on our theory building, we develop an interdisciplinary research agenda. [ABSTRACT FROM AUTHOR]

Most nonwestern researchers regard the field of indigenous psychology as an intellectual movement across the globe to resist the hegemony of Western psychology in representation of the human mind, and in investigations of local mentality. Other than avoiding the hegemony of Western psychology, scholars may still wonder why they need to construct indigenous theories or conduct indigenous research. The answer usually is that existing theories and constructs (especially Western mainstream ones) cannot explain or clarify the local phenomena that they observe or want to talk about. They have to find a new way to describe the local phenomenon they want to describe. An indigenous (new) theory or construct is the solution; the local phenomenon is the basis of reality and needs to be explored and clarified, rather than applying existing theories and constructs. There are several ways to construct indigenous theories or conduct indigenous research. One of the most common ways is the emic approach. However, this paper wants to go a step further to distinguish two different approaches: reflective emic and reflexive etic approach. This paper elaborates on application of these two approaches and advocates a multiple paradigm perspective for constructing an indigenous psychological theory from a global perspective. [ABSTRACT FROM AUTHOR]

The acquisition of virtue can be conceptualized as a self-regulatory process in which deliberate practice results in increasingly higher levels of skillfulness in leading a virtuous life. This conceptualization resonates with philosophical virtue theories as much as it converges with psychological models about skill development, expertise, goal motivation, and self-regulation. Yet, the conceptualization of virtue as skill acquisition poses the crucial question of motivation: What motivates individuals to self-improve over time so that they can learn from past experience, correct mistakes, and expand their ethical knowledge to new and unfamiliar circumstances? In this paper, it is argued that the motivation to increase one's level of skillfulness in leading a virtuous life is supported by a specific identity goal, namely the goal to be a moral person. However, this moral identity goal needs to carry specific goal characteristics in order to effectively provide this motivation. It needs to be sufficiently abstract, internally motivated and promotion- rather than prevention-oriented. Research in developmental psychology suggests that the moral identity of children is rather concrete, externally motivated, and prevention-oriented. With development, higher levels of abstraction, internal motivation, and promotion-orientation gain importance providing an important motivational basis for a self-regulated process of virtue acquisition. [ABSTRACT FROM AUTHOR]

Listening, as a general psychological capacity, is a key aspect of perception, communication and experience. However, listening researchers frequently characterize it as a neglected, misunderstood and ill-defined phenomenon. This is a significant problem because questions of listening pervade social inequalities and injustices, as this paper demonstrates in the context of UK child protection practices. Exploring concepts of listening within and beyond psychology, the paper illustrates how a lack of overall theorization can contribute to inequality and injustice within applied listening practices. To address this, the paper theorizes listening in the spirit of Whiteheadian process ontology, drawing on the work of Nancy and Bonnet. Based on this, it develops the concept of 'Cultures of Listening' (CoL), which provides a tool for the critical analysis of troubled listening practices, indicating how they can be challenged and transformed. Within CoL, listening is not a mere aspect of auditory perception or communication, but each instant of listening is considered as shaped by and expressing political, social and experiential circumstances, that is, cultures. The paper demonstrates the theoretical, critical and applied value of CoL by offering a detailed analysis of the role of listening within troubled UK child protection practices. [ABSTRACT FROM AUTHOR]

Our world is in a state of critical transition demanding new, creative, ecosystemically fit and sustainable responses to complex challenges. We need both new types of knowledge and new modes of knowledge production. Interdisciplinarity and Transdisciplinarity have the potential to support more congruently complex forms of knowledge (differentiated, integrated, recursive, emergent, ecosystemically fit). Their success is dependent on a deeper understanding of their own organizational complexity. In this paper, I highlight key knowledge gaps and research questions for the development of a richer knowledge base to guide the intentional management and facilitation of Interdisciplinarity and Transdisciplinary Relations toward creative and abductive outcomes. I defend the investigation of creativity and abduction, as hallmarks of the complexity of Interdisciplinarity and Transdisciplinarity, from a process, relational and complexity-informed perspective, mobilizing contributions from Psychology. I discuss Psychology's modes of engagement with Interdisciplinarity and Transdisciplinarity in addressing complex challenges. In this context, I introduce the notion of "dissolution" as an Interdisciplinary and Transdisciplinary relational process supporting the theoretical, methodological and pragmatic enrichment or transformation and increased complexity of different disciplines, bodies of knowledge or modes of knowing. Finally, I propose a new domain for research and practice: a ("Dissolved") Psychology of Interdisciplinary and Transdisciplinary Relations. [ABSTRACT FROM AUTHOR]

The recent reform debates in psychological science, prompted by a widespread crisis of confidence, have exposed and destabilized the so-called myth of self-correction, that is, the problem that most scientists perceive their disciplines as self-correcting without engaging in actual practices that correct the scientific record. In this paper, building on the idea of self-correction as a myth, I propose another myth common to psychological science: the myth of self-organization. The myth of self-organization is the idea that scientific literature will organize itself into something the community adding to it would recognize as systematic knowledge; while the actual members of those communities do not engage in effective ways of organizing it. I argue for the existence of the myth self-organization by taking a historical look at how the scientific literature was construed by psychologists during the 20th century. In my view, the literature, and behaviors of scientists related to it, becomes a social institution exerting influence over the science it belongs to. I conclude with a critical discussion of self-organization through the debates about preregistration and theory formalization in psychology's reform movement. [ABSTRACT FROM AUTHOR]