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This introduction provides an overview of the major constructs that are the focus of this Special Issue. Individualism and collectivism have been the cornerstones of theoretical work on cultural values in psychological science, and conformity is an important component of theories related to motivational values. Individualism, collectivism and conformity values are reviewed in relation to parenting (warmth, knowledge solicitation, rules/limit‐setting, parents' expectations regarding children's family obligations) and children's adjustment (internalising and externalising behaviours). Background on the Parenting Across Cultures project, a study of children, mothers and fathers, in nine countries (China, Colombia, Italy, Jordan, Kenya, the Philippines, Sweden, Thailand and the United States) is provided as a prelude to the country‐specific papers from each of these countries that follow in the rest of the Special Issue before a final concluding paper that focuses on between‐country versus within‐country variation in cultural values, parenting and children's adjustment. [ABSTRACT FROM AUTHOR]

Major paradigms in sociology and social sciences usually embrace either individualism or anti‐individualism as fundamental worldview. This paper explores a third way between individualism and anti‐individualism developed by German sociologist Niklas Luhmann in his systems theory. Luhmann treats actors or individuals as psychic systems and he distinguishes them from social systems. In a nutshell, social systems produce communication, whereas psychic systems produce consciousness. In line with anti‐individualism, Luhmann therefore argues that social systems are irreducible to psychic systems and their actions. On the other hand, Luhmann joins ranks with individualism to assert that psychic systems are not rigorously constrained by social systems. Ultimately, Luhmann explains that social systems and psychic systems are part of each other's environment and that each type of systems provides the ecological conditions that the other type depends on to emerge and grow. To discuss this third way between individualism and anti‐individualism, the paper examines more specifically two central points in Luhmann's theory: (1) how social systems and psychic systems are separated from each other, and (2) how social systems and psychic systems are coevolving. [ABSTRACT FROM AUTHOR]

An introduction is presented in which the author discusses various reports within the issue including topics on spiritual enlightenment, psychological individualism, and the significance of aesthetic appreciation.

This paper examines the effect of the national culture of the chief executive officers (CEOs) on their risk‐taking behavior in managing the banks, leading to banks' instability using a sample of 805 CEOs for 517 commercial banks in 33 countries from 2011 to 2017. Our empirical results confirm that bank risk‐taking behavior is negatively associated with the national culture of the CEOs who score high on the individualistic culture dimension. We also find that bank risk is likely to increase under the management of CEOs coming from high power distance countries. These results have largely remained unchanged across different settings. [ABSTRACT FROM AUTHOR]

In this paper, we examine the relationship between Hofstede national cultures and de jure central bank independence. We propose theoretical hypotheses to explain how cultural dimensions determine central bank independence and test these hypotheses using an international dataset. We find that two cultural dimensions, namely, individualism and uncertainty avoidance, are significantly related to central bank independence. Central bank independence is higher in collectivistic and uncertainty avoidance countries. We further reveal that these cultural dimensions affect central bank independence in different ways. Individualism and uncertainty avoidance are related to independence in policy formulation and limitations on lending to governments. Although power distance and masculinity are insignificantly related to total central bank independence, they affect independence in objectives, policy formulation and limitation on lending to governments. Our results are robust through a series of checks. [ABSTRACT FROM AUTHOR]

The negative impact of economic inequality on social issues and wellbeing is of importance to social psychology that historically has an interest in social justice. Social Identity Theory is explored as an approach that acknowledges the wider context of social issues. The use of experiments encounters challenges in categorizing wealth and how individuals account for extreme wealth. Mainstream research agendas in psychology are not neutral and draw upon current ideology (such as neoliberalism) that can often maintain inequality. These difficulties are addressed by Critical Social Psychology driven by a social justice agenda that challenges the acceptance of neoliberal values. The application of Critical Social Psychology to wealth inequality is demonstrated with research using UK media data. Critical feminist psychology is discussed to explore the role of class and how to challenge the stigmatization of working‐class people. Finally, this paper outlines how Discursive Psychology addresses how extreme wealth and the practices of the super‐rich are warranted. A discursive approach questions the acceptance of wealth inequality as an everyday assumption and demonstrates how dominant discourse draws upon individualism. Furthermore, Discursive Psychology has examined how accountability for problematic practices, such as tax avoidance that maintain inequality, are managed in media broadcasts. [ABSTRACT FROM AUTHOR]

According to one prominent form of moral individualism, how an individual is to be treated is determined, not by considering her group membership, but by considering her own particular characteristics. On this view, so this paper argues, it is not possible to provide an account of why people with profound cognitive disabilities are owed respect. This conclusion is not new, but it has been challenged by writers who are sympathetic to the recommended emphasis. The paper aims to show that the conclusion cannot be avoided, and to look at what is to be learned from an approach that leads us to this point. It suggests that any account of why profoundly disabled people are owed respect will have to supplement discussion of their particular capacities with a normative account of their humanity. [ABSTRACT FROM AUTHOR]

While the role of cultural norms in determining corruption is well-explored in the empirical literature, the relationship between a specific aspect of culture, that is, individualism versus collectivism, and corruption is rather unexplored. This paper investigates the relationship between individualism/collectivism and corruption in a large cross-section of countries. To establish causality, the paper uses an index of historical prevalence of infectious diseases and a measure of genetic distance between the population in a country from that in the United States to instrument the individualism/collectivism variable. We find that more individualistic countries have lower levels of corruption (perception). This relationship is robust to the inclusion of a rich set of control variables and to the use of alternative measures of corruption. [ABSTRACT FROM AUTHOR]

This paper focuses on recent debates between the proponents of individualism and communitarianism. As the authors argue, the dichotomous character of these debates is inherently problematic, as no one functions just as an individual or member. Starting from the discussion around the Netflix series "Unorthodox" in the Swedish context, the authors engage with Sharon Todd's radical conception of plurality, and K.E. Løgstrup's notions of interdependence and the resulting ethical demand to show how these debates could be reframed into the constructive tension between plurality and universality. [ABSTRACT FROM AUTHOR]

This paper argues that an individualist perspective is a crucial element of William James's metaphilosophical outlook. In broad outline, the individualist argument the paper attributes to James can be characterized like this. Disputes among philosophers about the optimal point of view from which to consider this or that philosophical problem are themselves only adequately adjudicated from an individualist perspective. That is, when it comes to an assortment of important philosophical questions (not all of them perhaps, but a significant number), an individualist perspective should replace a more objective one, and whether it should or not is itself a question that should be decided from an individualist perspective. [ABSTRACT FROM AUTHOR]

Christian List has recently presented a compatibilist libertarian solution to the free will and determinism problem. He proposes the admixture of libertarianism, which endorses agential alternative possibilities, with physical determinism, which endorses the necessity of physical effects. In this paper, we argue that List's innovative proposal ultimately fails. [ABSTRACT FROM AUTHOR]

This paper clarifies and reflects on the four values that Serene Khader argues feminism can do without in Decolonizing Universalism: independence individualism, personhood individualism, Enlightenment freedom, and gender‐role eliminativism. Persuaded by her condemnation of the view Khader calls "headship complementarianism" and her defense of a different form of gender complementarianism, the paper leaves the question of gender role eliminativism aside. It starts by presenting some concerns about her treatment of Enlightenment freedom, independence individualism, and personhood individualism. It agrees that Enlightenment freedom and independence individualism have no place in feminism. Contrary to Khader, however, it maintains that personhood individualism is necessarily a feminist value. It then shows why the value of women's autonomy is more central to non‐imperialist feminism than Khader acknowledges. Ultimately, it agrees with Khader that feminism can be both universalist and non‐imperialist provided that these qualifications are adopted. [ABSTRACT FROM AUTHOR]

The present paper aims to provide an insight into the epistemological and metaphysical implications of a structuralist interpretation of Relational Quantum Mechanics (RQM). I will suggest that the 'entity‐relation identity' at the core of a particular formulation of Ontic Structural Realism represents the best framework against which to understand RQM, and, in turn, that this interpretation provides some support for the adoption of a structuralist viewpoint in Quantum Mechanics thus understood. The choice is motivated by the same revisionary metaphysics they both seem to offer, with respect to the notion of entity and of relation. [ABSTRACT FROM AUTHOR]

One way to provide intensive intervention for students with severe and persistent reading difficulties is to use a systematic data‐based decision‐making process called data‐based individualisation (DBI). DBI is a process for identifying needs and aligning them with specialist support. Meta‐analyses of DBI studies by university‐based researchers have shown positive effects, but university research studies do not involve many of the implementation science‐related factors that affect success. This study addresses the dearth of data from practice‐based studies that incorporate DBI and was done as a researcher–practitioner collaboration, developed with based on the theory that the collaborators' combined knowledge and skills could produce positive outcomes. Mixed methods were used to examine whether there was evidence of success in implementation DBI conducted through a researcher–practitioner partnership in New York City Public Schools, the largest public school system in the United States. Specifically, data were collected concerning the quality of DBI implementation and changes in teachers' and administrators' perspectives about the value of implementing intensive intervention. Results indicated that district‐level implementation met many criteria for effective DBI, that school teams (N = 6) implemented DBI with an overall high level of fidelity (mean score of 4.1 on a 5‐point scale) and that teachers and school administrators changed their thinking about intensive intervention as a result of participation in DBI. Stakeholder interview data indicated a high level of social acceptability for DBI implementation. Features of the research–practice partnership thought to have contributed to the success of the project are discussed. Highlights: What is already known about this topicData‐based individualisation (DBI) is an effective system for supporting students with intensive academic needs. Implementation science indicates that specific drivers affect success (Fixsen et al., 2017). The efficacy of researcher–practitioner partnerships is unclear. What this paper addsDBI was successful in a large‐district context with evidence of changes in teacher attitudes and instructional practices. Success may have been associated with school readiness to begin DBI, access to materials, strong initial professional learning and effective school‐team systems. The partners' complementary skills and their culture of reciprocity contributed to the partnership's success. Implications for theory, policy and practicePractitioners and researchers can work together to implement DBI successfully – even in large, complex school systems, but this requires that the partners have complementary skills and a culture of reciprocity. [ABSTRACT FROM AUTHOR]

Given that risk beliefs predict engagement in behaviors to prevent disease, it is important to understand the factors associated with risk beliefs. In the present paper, we conducted path analyses to investigate the associations of belief systems (political orientation and cultural worldviews of individualism and hierarchy) with COVID‐19 risk beliefs (i.e., perceived likelihood, perceived severity, and worry about disease; Studies 1 and 2), and the indirect effect through trust in information sources in these relationships (Study 1). Two online panels of U.S. adults were surveyed at three timepoints during the COVID‐19 pandemic (Study 1: baseline n = 1,667, 1‐year follow‐up n = 551; Study 2: n = 404). Results of path analyses indicated that, across studies and timepoints, when controlling for political orientation, trust, and demographic factors, greater individualism had consistent significant direct effects on lower perceived severity and worry about COVID‐19, whereas greater hierarchy had consistent significant direct effects on lower perceived severity. However, after accounting for cultural worldviews of individualism and hierarchy (and trust and demographic factors), none of the associations among political orientation and any of the three COVID‐19 risk beliefs were significant. The test of indirect effects indicated that individualism and hierarchy were indirectly associated with lower perceived severity of and worry about COVID‐19 through less trust. The findings suggest that cultural worldviews of individualism and hierarchy play a role in shaping people's risk beliefs. [ABSTRACT FROM AUTHOR]

This paper is a meta‐analysis of experimental studies dealing with the impact of incidental emotions (happiness, sadness, fear, and anger) on financial risk‐taking, so as to explain traditional heterogeneity of outcomes in the literature. After devising a standard search strategy and including studies that comply with a list of eligibility criteria, we code 114 effect sizes at the treatment level from 26 selected articles, and a battery of moderator variables representing design and sample characteristics. Meta‐regressions with adjusted predictions find causal impact of fear on risk aversion, albeit to a small extent. On the contrary, average null effects characterize happiness, sadness, and anger. It also turns out that when studies provide financial incentives, country‐level individualism moderates the relationship between emotions and risk‐taking by increasing risk propensity. We discuss possible interpretations of our findings. [ABSTRACT FROM AUTHOR]

Neo‐Aristotelian ethical naturalism purports to show that moral evaluation of human action and character is an of evaluation of natural goodness—a kind of evaluation that applies to living things in virtue of their nature and based on their form of life. The standard neo‐Aristotelian view defines natural goodness by way of generic statements describing the natural history, or the 'characteristic' life, of a species. In this paper, I argue that this conception of natural goodness commits the neo‐Aristotelian view to a problematic anti‐individualism that results in the wrong assessment of individuals with uniquely adaptive adjustments. I then offer an alternative account of natural goodness that avoids this problem. Instead of relying on generic statements about a species, my account defines natural goodness based on counterfactual conditionals describing the modal properties of a single individual. I argue that this modal‐explanatory account gives a conception of natural goodness that is more intuitively plausible and better suited to capture the diversity and plasticity distinctive of life. [ABSTRACT FROM AUTHOR]

Authoritarians are back: Demanding the restoration of community against formalized society and of tradition against the stranger; asking for strong states enforcing law and order, closing borders, preventing dark men from threatening white women; defending traditional family models against individualism and gender‐pluralism; claiming to represent "the people." Today many denounce them as "Fascists!". This article tries to conceptually capture the recent developments in two countries, France and Germany. In both cases, a diachronic comparison seems tempting. Are the '30s ahead of us? What is the extent and what is the impact of the fascist legacy today? The comparison in this article is based on Mann's book "Fascists" (2004). The paper argues that while the current far‐right cannot be considered fascist anymore and resembles interwar fascism only remotely, we have to consider it post‐fascist. If interwar fascism is largely explicable out of a context of multilevel crises to which it provided answers that many found convincing, I conclude that the current strength of the German and French far‐right does happen in a rather moderate crisis context to which it provides some answers. [ABSTRACT FROM AUTHOR]

Educational transitions experienced within a context of wide and growing inequalities such as England result in very different transition experiences to those experienced by young people growing up in relatively equitable societies with strong communal links. Transitions of working class young people in England are beset with competition, individualism and low expectations. Employing Pierre Bourdieu's concepts of habitus, capital and field, the article argues that working class transitions to university reveal the failure of the English educational system to provide anything like a level playing field to support working class young people who are seen to be educational successes. Focusing on those working class young people who are particularly successful by gaining access to elite universities the paper argues that even this small select group face discrimination, set‐backs, and a degree of social exclusion. The paper concludes that the vast majority of working class young people, including many of those who are the most academically successful have very different transitions to higher education, and experiences within it, from their middle and upper class peers. [ABSTRACT FROM AUTHOR]

Objective: The attributes affecting happiness include endogenous material factors such as income and social comparison, and exogenous cultural factors like individual values and national ideology. And the latter is greatly affected by media in China. This study seeks to explore the influence path of media construction on happiness under cultural perspective in China. Methods: Using Chinese General Social Survey 2015 data, we apply the ordered logit model to calculate the influence of the usage of television and Internet on happiness conspicuously. Results: The use of television and Internet both have positive influence on happiness, and the influence path is that state media shapes collectivism and Internet shapes individualism. As the state‐controlled media in China, television continuously promotes nationalism and patriotism, thus strengthens audience's collectivistic value. Meanwhile, Internet which enjoys certain speech freedom in China boosts the user's individualistic value which makes a difference in promoting happiness. Conclusion: The U‐shaped effect of "collectivism‐individualism" on happiness found in this paper empirically illustrates that collectivistic and individualistic values can both facilitate happiness, and also further shows that television and Internet can enhance happiness by influencing cultural values. [ABSTRACT FROM AUTHOR]

During the past decade, 'alcohol's harm to others' (AHTO) has emerged as an international approach to studying alcohol problems and informing policy. The AHTO approach seeks to increase political will for alcohol policy by mapping, measuring and often costing harms beyond the person who drinks (e.g. family members, co‐workers). In this paper we consider the implications of a 'harm to others' approach for illicit drugs. We ask whether it could and should be used as a policy tool, given the high risks of further stigmatizing people who use drugs. We consider the ways in which the concept and measurement of 'harm to others' may be either productive or potentially harmful, depending on the extent to which the AHTO is replicated for illicit drugs. Shifting the language may assist: the term 'harm from others' appears to carry less risk of stigma. In addition, all harms inclusive of drug supply and drug consumption need to be included if a full picture of harms that accrue to other people from illicit drugs is to be achieved. [ABSTRACT FROM AUTHOR]

This paper explores ascriptions of dependence and independence in Māori marine environments alongside the entrenchment of colonial constructions of hierarchical kinship organisation. The modelling of independence on liberal understandings of individualism is apparent in the development of the Treaty of Waitangi settlement of Māori commercial fisheries, wherein attributes of self‐reliance enabled through accumulation prevail. This articulates with a fisheries management regime whose logic is grounded in neoliberal market environmentalism, exacerbating tensions between iwi and hapū, two different levels of tribal organisation. The contemporary power ascribed to iwi, however, is more tempered than supposed, and the fluidity of hierarchical kin group positionings, noted in historical accounts, is still in existence today. Interdependence is historically continuous. It is expressed in the social relations embedded in cognatic kinship, marine tenures as well as kincentric ecologies and is inclusive of ancestors and fish species. The current claims of Māori to tribal seascapes are interpreted as an expression of interrelationships of stewardship, as a response to environmental demise and as a challenge to emergent social hierarchies. [ABSTRACT FROM AUTHOR]

Humans are a kind of animal, and it is a natural and sensible idea that the way to understand what it is for a human person to persist over time is to reflect on what it is for an animal to persist. This paper accepts this strategy. However, especially in the light of a range of recent biological findings, the persistence of animals turns out to be much more problematic than is generally supposed. The main philosophical premise of the paper is that living systems generally are best treated as processes rather than things. These processes prove to be so complexly intertwined and interdependent, that there is no unique, objective way of distinguishing the individuals from which they are composed. For this reason the animalist perspective, it is argued, problematizes as much as it resolves the problem of personal identity. Traditional concerns with responsibility and reactive attitudes provide an intelligible and defensible motivation for distinguishing the individuals we standardly assume as the explanandum in these discussions. But, from a biological point of view, the underlying individualism is a contingent perspective, as much justified by these concerns as providing an objective grounding for them. [ABSTRACT FROM AUTHOR]

This paper critiques international trends towards certain school practices aimed at promoting equity and social justice by closing gaps in specific learning outcomes among students. It argues that even though some of these practices (e.g. individualised student support, data‐driven leadership) improve learning outcomes for certain groups considered ‘disadvantaged’, they fail to have a genuine impact on the issue. They remain ‘locked’ in the logic of social mobility, reaffirming the legitimacy of a hierarchical system underpinned by competitive individualism, which unfairly distributes social opportunities under the guise of ‘merit’ and ‘justice’. The paper argues that unless students develop awareness of the subtle injustices legitimised by the current system, no specialised interventions will ever tackle inequity, but will, instead, reinforce it. Yet, attempts to explicitly challenge mainstream school practices are likely to face harsh resistance from system agents due to being so ingrained in school cultures. An alternative strategy is suggested which, without being too subversive, could raise students’ awareness—what Freire called ‘conscientização’. This would entail the application of participatory action research (PAR), under the cloak of traditional (system‐aligned) action research. Such PAR, despite its political character, would initially appear to fulfil the performative role of more technical interventions (e.g. raising test scores), but in such a way that ‘conscientização’ also happens in the process. This may set the ground for social reform, encouraging the transition to a more sustainable and equitable society based on collectivity and solidarity. [ABSTRACT FROM AUTHOR]

Evangelical theology and the missions that flowed from it was born in an era of high colonialism, shaped by enlightenment dualism and scientific method, under the influence of industrialization. As evangelical Christianity's centre of gravity shifted south, global North dominance over its theology and missiology persisted, translated into new tongues. This paper, sensing a tipping point in evangelical thought as we emerge out of global pandemic disruption, proposes an alternative framing of church and missions from the collectivist perspective shared by those less affected by the influence of Western industrialization and individualism. It proposes that both the means and the objective of the mission of God should be common unity in‐Christ. It shifts focus from the Great Commission to the Great Commitment, which emphasizes being one and holding fast to that unity for the joy that awaits those who persevere in mutuality. Along the way, the demonstration of whole‐of‐life covenantal community in‐Christ serves as our witness to the world, which provides those of us in‐Christ with an opportunity to explain the hope that we have and invite others to join us in the experience of God's shalom goodness. [ABSTRACT FROM AUTHOR]

With the explosion of online exchange of products, the sharing economy is experiencing ever‐increasing growth. Despite the increasing popularity of lateral exchange market platforms as part of the sharing economy, research has not yet adequately investigated cultural effects on how consumers' intentions to purchase products on these platforms. Using two studies, this paper examines whether consumers high in individualism versus consumers high in collectivism respond differently to platforms with low versus high consociality and how individualistic and collectivistic consumers respond differently to two types of promotions that relate to self‐maximization. Findings in Study 1 indicated that consumers high in individualism (collectivism) have higher patronage intentions toward a platform low (high) in consociality. Findings in Study 2 suggested that in the presence of a promotion, collectivistic consumers respond comparably to promotional types across platforms, whereas individualistic consumers respond more positively to collective (individual) promotions when consociality is low (high). Further, felt commitment to others as a result of the consociality/promotional type relationship explains these effects. Theoretical and managerial implications are discussed. [ABSTRACT FROM AUTHOR]

With the burgeoning of consumer culture and materialism on a global scale, a counter‐culture movement, namely, voluntary simplicity, is slowly gaining currency. Extant research reveals a degree of disparateness in the relationship between materialism and voluntary simplicity. Drawing on the value‐basis theory and anti‐consumption research, the current study attempts at an unorthodox study of the fledgling culture of anti‐consumption in urban India. The paper empirically examines the relationship between materialism and voluntary simplicity in India. This research, through an experimental study followed by a sample survey, conducted among urban Indian consumers, examines how satisfaction with life, self‐efficacy, and individualism interact with materialistic values to eventually influence voluntary simplicity attitudes. In Study 1 (N = 74 working professionals), we experimentally triggered materialistic aspirations and evaluated their effects on voluntary simplicity in comparison to a control condition. In Study 2 (N = 315), individuals self‐rated their materialistic values, satisfaction with life, self‐efficacy, cultural orientation, and voluntary simplicity attitude. Our study, contrary to the suggestions in the existing literature, demonstrates that materialists espouse voluntary simplicity attitudes when environmental degradation around them directly impacts their health, wealth, and well‐being. In addition to the positive direct effect, satisfaction with life and self‐efficacy serially mediate the relationship between materialism and voluntary simplicity, providing a welcome divergence from dark‐sided conceptualizations of materialism. Our results help global marketers, and public policymakers better understand the interaction between materialistic values and sustainable consumption attitudes, in the developing country perspective. [ABSTRACT FROM AUTHOR]

The basic premise of this paper is that oppressive and violent behaviour is not an essential aspect of the male identity. Seeking to comprehend the underlying causes of violence, specifically against women but also more generally, this paper examines some of the alternative ways of being a man that have accompanied Christianity. Through observation of some Pentecostals from New Ireland, I have concluded that new ways of being a man that are less oppressive and dominating for women are emerging. This phenomenon I argue is a step towards gender equality, since it involves creating more caring and equitable relationships and a step towards reducing violence both against women and in the community, since it embraces non-violent ways of being a man. Particularly useful in analysing the process of reforming men is Foucault's work on governmentality since it relates well to the Pentecostal emphasis on radical change in being 'born again'. Conversion for born-again Christians is more than simply abandoning sin; rather it involves the creation of a new self and becoming a new person. Similarly, Foucault argues that the individual practises the art of self-governance in re-forming her or himself as she or he desires. [ABSTRACT FROM AUTHOR]

Leadership development (LD) activity and its effectiveness has not been explored rigorously across changing university settings globally. As Higher Education settings change radically throughout the world, Higher Education professionals are operating in more uncertain environments, and leaders are taking increasingly complex and diverse approaches to their leadership roles. LD activities therefore become important in supporting this highly complex context, yet little is known in the literature about LD and its impact in Higher Education. We examine peer‐reviewed work on LD in Higher Education settings globally to understand what may be learned about its content, processes, outcomes and impact. Our results suggest the current literature is small‐scale, fragmented and often theoretically weak, with many different and coexisting models, approaches and methods, and little consensus on what may be suitable and effective in the Higher Education context. We reflect on this state of play and develop a novel theoretical approach for designing LD activity in Higher Education institutions. [ABSTRACT FROM AUTHOR]

The dominant understanding of how motivations to contribute to public goods are generated and sustained is largely shaped by the combined action of rational choice theory and neoclassical economics. This understanding relies on three key assumptions: individualism, instrumentalism and market equilibration. This paper questions the theoretical consistency and empirical relevance of these assumptions and of their associated policy model. I argue that a significant revision of this motivational theory is needed, one that takes into account intrinsic incentives, trust and strong reciprocity, as well as the effect of social and institutional context, monetization and market interactions on the propensity to contribute to public goods. The paper concludes by outlining the implications of this theoretical reconsideration for the organization of scientific research and for more effective policy-making to sustain public goods provision. Copyright © 2015 John Wiley & Sons, Ltd and ERP Environment [ABSTRACT FROM AUTHOR]

The focus of this research is to relate ethnicity and its effect on national cultural values. The paper points out how the ethnic and economic reasons for conflict influence this interaction that creates barriers in the knowledge management processes in an organization. Theoretical model is predicated on two structural dimensions of ethnicity: ethnic boundary and ethnic competition, which are then related to the national cultural values of individualism, masculinity, power distance, and uncertainty avoidance. The cultural values of long-term versus short-term orientation and indulgence versus restraint are not included in the conceptualization as the first one is rarely used because of its inclination toward Confucian ethic, whereas the second is found to be more or less complementary to long-term versus short-term orientation. In the paper, prejudice and limited absorptive capacity are identified as the first-level effects, which, consequentially, produce the barriers of knowledge hoarding and knowledge stickiness during the course of knowledge transference in an organization. Copyright © 2014 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

This article identifies the American philosophical antecedents that informed Woodrow Wilson Sayre's failed attempt to climb Mount Everest in 1962. Sayre, a philosophy professor at Tufts University, was an extreme proponent of individualism and saw the challenge of climbing Everest as a struggle of one man against cold, 'antiseptic' Nature. In his writings on the subject Sayre uses some of the same cultural notions about humanity and mountains that were current in American intellectual culture during the 19th century. The paper traces these notions from the Transcendentalists and American poetic descriptions of mountains through to Sayre's writings. The paper ends by describing the official response to Sayre's expedition as revealed in archival sources. [ABSTRACT FROM AUTHOR]

Previous research has shown a detrimental effect of low task meaning on individual work output. This paper analyzes whether peer settings are able to counteract this negative effect of low task meaning. First, our results confirm that a low level of task meaning decreases individual output when working alone. However, this effect vanishes completely when working in the presence of a peer. Our analysis implies that organizing work in peer settings might be particularly beneficial in work environments with a low level of task meaning. [ABSTRACT FROM AUTHOR]

In this paper, I bring together Jewish and Buddhist philosophical resources to develop a notion of radical responsibility that can confront a complicity within nursing and health care between empathy and (neo)liberal white supremacist hegemony. My inspiration comes from Angela Davis's call for building coalitions to advance struggles for peace and justice. I proceed as follows. First, I note ways phenomenology clarifies empathy's seeming foundational role in nursing care, and how such a formulation can be complicit with assumptions about private individualism. Second, I turn to the Jewish philosophies of Martin Buber and Emmanuel Levinas, and their advocacy for a kind of responsibility that precedes the constitution of individuality as this can provide a resource for action and practice circumventing liberal influenced empathy. I note critical reservations about direct and practical application of Levinasian ethics in nursing care, and turn to engaged Buddhist philosophies of interdependence—such as in Thich Nhat Hanh and the Dalai Lama—as a corrective. Third, I conclude by indicating ways interreligious radical responsibility can reorient us toward housekeeping habits of character and away from exceptional crisis management, noting specific examples and actions in health care, nursing education and nursing scholarship. [ABSTRACT FROM AUTHOR]

While saluting the ethnographic originality of the contents of this special issue and the ambition of its editors to extend recent debates in the anthropology of Christianity to large Catholic populations in Asia, the author argues that the contributors remain in thrall to Protestant tenets of rupture and individualism. He urges more balanced coverage of the diversity of Christian communities and more attention to a long history of anthropological engagement with them. [ABSTRACT FROM AUTHOR]

In this paper, we investigate the relationship between national cultural characteristics and default on mortgages (DOM). Using Hofstede's constructs and controlling for other relevant determinants of DOM, our regression analyses show that borrowers from countries with high individualism may default more on their mortgages in both a relatively stable economic period and during a period of crisis. Moreover, we find that borrowers from societies showing lower level of pragmatism and higher level of indulgence default more on their mortgages in a stable economic period. Our findings suggest important implications for multinational financial institutions that provide mortgages across countries. [ABSTRACT FROM AUTHOR]

Over the last fifteen years the use of the indigenous Amazonian psychoactive beverage ayahuasca has been reimagined in alternative healing circles of Western countries. This paper explores the practice of ayahuasca neoshamanism in Australia and examines ways in which acts of vomiting and ecstatic trance-visions involve heightened affective states and moral projects of healing. Aspects of everyday life are purged, rearticulated, and reconstituted in rituals where codes of conduct and discursive exchange encourage practices of personal evaluation and reflexivity that appear to index ideologies of individualism. Through exploring social and discursive prohibitions and forms of sensory organisation, the practice of drinking ayahuasca in Australia is shown to be constituted by ritual conventions that define the individual as autonomous and responsible in relation to ecstatic trance and articulations of wellbeing. [ABSTRACT FROM AUTHOR]

This paper examines the role of culture in the choice of the destination market for cross-listing firms. We argue that firms cross-list in markets with greater cultural similarities, because 1) investors are more willing to invest in culturally familiar firms and 2) managers seek to avoid potential conflicts with culturally disparate investors and managers. Employing Hofstede's cultural dimensions, we find that firms from developed countries display greater cross-listing propensity towards culturally similar countries. These results are robust to various alternative cultural measures. We further find that it is mainly the difference in uncertainty avoidance and individualism that affect cross-listing decisions. [ABSTRACT FROM AUTHOR]

While neoliberal ethos has seen a consistent spread and reterritorialization beyond its Anglo‐American roots, the specific inflections of neoliberalism and its discourse have had to be recontextualized to fit with context‐specific values and structures of government/governance. Adopting a critical discourse‐analytic approach, this paper looks at the case of Singapore to probe the discursive moves and tropes deployed to communicate and legitimate a neoliberal‐oriented, authoritarian governance in a wealthy society marked by a high level of inequality. It shows how Singapore's 'Asian' sociopolitical context and its post‐Confucian heritage are amenable to a strategic discursive melding of a more conventional self‐interested, neoliberal individualism with a more locally‐situated traditionalist collective/communitarian ethos, with the latter functioning as a discursive‐moralizing trope to encourage acquiescence to a market‐fundamentalist agenda for 'the greater/common good'. [ABSTRACT FROM AUTHOR]

Patterns of sociality in Fijian evangelical Christianity differ from the mainline Fijian Methodist church in being notably less integrated with relations of vanua and chiefly hierarchy, leading scholars to speculate as to whether such traditions are more individualised. Analysing teachings, hymns, worship styles and spatial arrangements within a prominent Fijian Pentecostal ministry, I explore how sociality is produced through the interaction of spatial, conceptual, and embodied processes. Competing dynamics of hierarchy and equality, connections and boundaries, are mobilised within an overall framework that emphasises individual moral authority and personal relationship with God. Through this analysis, in conversation with previous studies, this paper argues for a critical examination of schemes of 'egalitarian individualism' and 'hierarchical holism', which, through the influence of Louis Dumont in particular, have been prominent in studies of Christianity and sociality in Oceania. [ABSTRACT FROM AUTHOR]

Until recently, epistemology was largely caught in the grips of an epistemically unrealistic radical epistemological individualism on which the beliefs and testimony of others were of virtually no epistemic significance. Thankfully, epistemologists have bucked the individualist trend, acknowledging that one person's belief or testimony that P might offer another person prima facie epistemic reasons - or social evidence as I call it - to believe P. In this paper, I discuss the possibility and conditions under which beliefs and testimony act as social evidence, in particular, beliefs and testimony regarding the existence of God. The epistemic egoist maintains that one must possess positive reasons in favor of other people's reliability or trustworthiness before their beliefs and testimony offer prima facie social evidence. The epistemic universalist, on the other hand, argues that the beliefs of all others are prima facie credible and should be treated accordingly. All this will set up subsequent discussion of the epistemic significance of common consent or widespread belief in God. I show how common consent arguments assume the epistemic universalist's account of the conditions under which the beliefs and testimony of others acquire reason-giving force as social evidence. [ABSTRACT FROM AUTHOR]

The article discusses the comments on the conceptualization of class, status and cultural consumption. Topics includes evidence against the individualization thesis and the decline in the explanatory power of social class, limitations on attempts to delineate the transformation of cultural repertoires, discussion of connection between someone's self-awareness in terms of cultural resources and the disposition to perform distinction.

Despite the adoption of board gender quotas in several countries, little is known about the views on quotas outside the boards. In this article, we expand the dialogue about gender quotas by examining managers' arguments (justice and utility) for quotas as a measure to increase gender balance in top‐level managements. Drawing on a survey of 504 men and women managers in 244 of Iceland's largest companies, we show that social‐justice arguments and utility arguments make a stronger case for gender quotas than individual‐justice arguments. By highlighting the gendered context of arguments and expectations for further influence of gender quotas, we show that men managers' emphasis on liberal individualism and the lack of approval of quotas may hinder more organizational gender equality. We argue for the need to focus on organizational factors and top managers' responsibilities to support further gender balance in top‐level managements. [ABSTRACT FROM AUTHOR]

An accord to increase global pandemic preparedness is currently negotiated at the World Health Organisation (WHO). One aspect is conspicuously missing from the draft version: data governance. As the COVID‐19 pandemic has shown, the availability of good quality data, and prudent ways of using this data while preventing other forms of data use that is harmful to people and communities, is literally a matter of life and death. It is of utmost importance for the pandemic accord to include a data governance strategy. We argue that data solidarity provides a suitable foundation for such a data governance strategy in the context of pandemics. It includes instruments to facilitate data use in cases where data use is likely to create benefits for many people without entailing high risks for individuals or communities. Data solidarity also calls to refrain from data use in cases where it would pose unacceptable risks. Finally, data solidarity helps to mitigate harm where it occurs. In sum, data solidarity helps to enhance the benefits from digital practices in health crises without playing out collective interests against the rights and needs of individuals. [ABSTRACT FROM AUTHOR]

Abstract: Changing labour conditions in the creative industries – with celebrations of autonomy and entrepreneurialism intertwined with increasing job insecurity, portfolio careers and short‐term, project‐based contracts – are often interpreted as heralding changes to employment relations more broadly. The position of musicians’ labour in relation to these changes is unclear, however, given that these kinds of conditions have defined musicians’ working practices over much longer periods of time (though they may have intensified due to well‐documented changes to the music industry brought about by digitization and disintermediation). Musicians may thus be something of a barometer of current trends, as implied in the way that the musically derived label ‘gig economy’ is being used to describe the spread of precarious working conditions to broader sections of the population. This article, drawing on original qualitative research that investigated the working practices of musicians, explores one specific aspect of these conditions: whether musicians are self‐consciously entrepreneurial towards their work and audience. We found that, while the musicians in our study are routinely involved in activities that could be construed as entrepreneurial, generally they were reluctant to label themselves as entrepreneurs. In part this reflected understandings of entrepreneurialism as driven by profit‐seeking but it also reflected awareness that being a popular musician has always involved business and commercial dimensions. Drawing on theoretical conceptions of entrepreneurship developed by Joseph Schumpeter we highlight how the figure of the entrepreneur and the artist/musician share much in common and reflect various aspects of romantic individualism. Despite this, there are also some notable differences and we conclude that framing musicians’ labour as entrepreneurial misrepresents their activities through an overemphasis on the economic dimensions of their work at the expense of the cultural. [ABSTRACT FROM AUTHOR]

Compensatory control theory (CCT) provides a framework for understanding the mechanisms at play when one's personal control is challenged. The model suggests that believing the world is a structured and predictable place is fundamental, insofar as it provides the foundation upon which people can believe they are able to exert control over their environment and act agentically towards goals. Because of this, CCT suggests, when personal control is threatened people try to reaffirm the more foundational belief in structure/predictability in the world, so that they then have a strong foundation to reestablish feelings of personal control and pursue their goals. This review seeks to understand how the basic assumptions of these compensatory control processes unfold in different cultural contexts. Drawing on research and theorizing from cultural psychology, we propose that cultural models of self and agency, culturally prevalent modes of control, and culture‐specific motivations all have implications for compensatory control processes. Culture determines, in part, whether or not personal control deprivation is experienced as a threat to perceiving an orderly world, how/whether individuals respond to low personal control, and the function that responses to restore a sense of order in the world serve. A theoretical model of compensatory control processes across cultures is proposed that has implications for how people cope with a wide range of personal and societal events that potentially threaten their personal control. [ABSTRACT FROM AUTHOR]

Drawing upon fieldwork data collected among young female bar‐goers in China, we examine the gender politics manifested by their leisure activities and argue that these young women are pursuing individualism without feminism. By analyzing the act of bar hopping, we reveal the internal tension of individuation, which urges women to engage in gender labor in order to obtain preferential treatment regarding consumption and a competitive advantage in esthetic femininity. This indicates that the central axis of Chinese women's individualization is a hybrid of neoliberal individuals and essentialist gender roles. It encourages women to see themselves voluntarily as subordinate subjects in market transactions and feminized objects under male scrutiny. The pursuit of individualism without feminism prevents women from overcoming the highly gendered settings of bar scenarios, or imagining the female as a whole group with communal solidarity. The Chinese female individual manifests herself as a hostage of the collusion between the commodification of social life and a conservative gender regime. The case of China brings the individualization thesis out of its original compressed‐modernity framework and indicates that East Asia's quest for modernity must address the compressed conditions of individualism and feminism simultaneously. [ABSTRACT FROM AUTHOR]

A table of contents for the issue is presented.

Since 1997, and despite several political changes, obesity policy in the UK has overwhelmingly framed obesity as a problemof individual responsibility. Reports, policies and interventions have emphasized that it is the responsibility of individual consumers to make personal changes to reduce obesity. The ForesightReport 'Tackling Obesities: Future Choices' (2007) attempted to reframe obesity as a complex problem that required multiple sites of intervention well beyond the range of personal responsibility. This framing formed the basis for policy and coincided with increasing acknowledgement of the complex nature of obesity in obesity research.Yet policy and interventions developed following Foresight, such as the Change4Life social marketing campaign, targeted individual consumer behaviour. With the Conservative-Liberal Democrat government of 2011, intervention shifted to corporate and individual responsibility, making corporations voluntarily responsible for motivating individual consumers to change. This article examines shifts in the framing of obesity from a problem of individual responsibility, towards collective responsibility, and back to the individual in UK government reports, policies and interventions between 1997 and 2015.We show that UK obesity policies reflect the landscape of policymakers, advisors, political pressures and values, as much as, if not more than, the landscape of evidence. The view that the individual should be the central site for obesity prevention and intervention has remained central to the political framing of population-level obesity, despite strong evidence contrary to this. Power dynamics in obesity governance processes have remained unchallenged by the UK government, and individualistic framing of obesity policy continues to offer the path of least resistance. [ABSTRACT FROM AUTHOR]

Increasing obesity rates and public stigmatization of overweight individuals have drawn attention to the need to identify factors that influence consumers' choices to eat healthful or unhealthful foods. The authors of this paper conduct three empirical studies (using stigma manipulation in studies 1 and 2) to test when and why stigmatized overweight consumers are likely to eat more (un)healthful foods. The results suggest that stigmatized overweight individuals consume more calories from healthful foods in public contexts to repair their social identity, but consume more calories from unhealthful foods in private contexts to repair their affect. Consequently, stigmatized overweight consumers end up eating more calories altogether regardless of consumption contexts. The findings are important for marketers and policymakers to improve overall health and wellbeing, especially for overweight consumers. [ABSTRACT FROM AUTHOR]