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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]

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]

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]

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]

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]

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]

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]

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]

The Centred View offers an account of the connection between imagination and possibility that combines the centred world framework with some allegedly appealing intuitions regarding our persistence over time. In particular, Dilip Ninan suggests that the Centred View has the theoretical advantage of respecting our intuitions about cases of personal identity in certain imaginative scenarios while also being compatible with physicalism. Unfortunately, the Centred View faces a series of serious objections and should ultimately be rejected. [ABSTRACT FROM AUTHOR]

The anti‐realist's argument from moral disagreement has prematurely fallen out of favor. The argument has never been stated explicitly in correct form, and its proponents have not appealed to the best examples to support its premises. Realists have responded with a multitude of possible replies without applying them to the most convincing examples of irresolvable disagreements. The argument is a modus ponens from apparent fundamental disagreements to a disjunction of possible explanations, and then a disjunctive argument eliminating all but one alternative. The most convincing example from the point of view of the anti‐realist is the disagreement between the collectivist and the individual rights advocate, which occurs on both the levels of principle and individual judgment. Realist explanations for such disagreements include ignorance of nonmoral facts, application of principles in diverse contexts, bias, faulty reasoning, incommensurability or ties, lack of empathy or imagination, inaccessibility of moral facts, or different meanings for moral terms. I argue that none of these realist explanations for the disagreement between the collectivist and the individualist works, leaving only the anti‐realist explanation. Other realist moves, for example analogies with other areas of discourse, including disagreement among meta‐ethicists, are also shown to fail. [ABSTRACT FROM AUTHOR]

Braiding our words, "dissi‐dance," and desires, this article engages how various social actors, and communities—which we are a part of and belong to—challenge structural violence, oppression, inequity, and social, racial, and epistemic injustice. We thread these reflections through our written words, in subversive letters which we offer in the form of a written relational conversation among us: a plurilogue that emerges in response to our specific locations, commitments, and refusals, as well as dissents. Our stories and process of dissent within the various locations, relationships, and contexts that we occupy served as the yarn and needle to thread our stories, posed questions and reflections. Braiding, threading and weaving together, we animate deep decolonial inquiries within ourselves, and our different cultural contexts and countries. Refusing individualism—the illusions of objectivity as distance, the academic as expert, and the exile of affect and emotion on academic pages—we choose to occupy academic writing and ask: What if academic writing were stitched with blood and laughter, relationships and insights, rage and incites? What if, at the nexus of critical psychology and decolonizing feminism, we grew an "embodied praxis?" Unlike academic writing, traditionally designed to camouflage affect, connection, relationality and subjectivity, these letters are unapologetically saturated in care and wisdom toward a narrative‐based embodied practice: decolonial plurilogues of relational solidarities for epistemic justice. Our plurilogue of dissent offers a view to advance community research and action with goals of liberation, decoloniality, and community wellness. Highlights: Article engages how various communities challenge structural violence, and epistemic injustice.A plurilogue of dissent offers a view to advance community research and action.Letter writing as decolonial inquiry, a narrative‐based embodied practice of solidarity for justice. [ABSTRACT FROM AUTHOR]

What are the impact of work values and academic training on public service motivation (PSM) over time? We present findings from a three‐phase longitudinal study on the evolvement of PSM of Israeli students who gradually enter the job market. A cohort of 2,799 students were surveyed in late 2012 and a surviving final cohort of 558 respondents took part in the third stage of data collection during early 2015. We analyzed this group's postgraduate career development when they joined various public and nonpublic organizations and professions. We tested several hypotheses about possible relationships between and effects of work values (intrinsic–extrinsic; individualistic–collectivistic), academic studies, and person‐organization fit and PSM over time. In general, individuals with higher levels of intrinsic and collectivistic values, and an academic background in core public service studies demonstrated stronger PSM over time. Implications and suggestions for future studies are discussed. [ABSTRACT FROM AUTHOR]

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What explains why some consumers believe their individual consumption choices impact the natural environment, social issues, and employee well‐being and others do not? This study examines the moderating role of global and local social identities on the relations between cultural values of vertical and horizontal individualism and collectivism, and perceived consumer effectiveness. Data were collected from 432 respondents in Poland. Individuals who report high values of vertical individualism and high vertical collectivism believe their individual purchase decisions impact the natural environment, social and community issues and employee welfare. It is the acceptance of responsibility for oneself (vertical individualism) and others (vertical collectivism) that explains why some people believe their consumption choices affect wider societal and environmental issues. Global identity strengthens this for vertical individualists, and local identity strengthens this for vertical collectivists. We provide evidence that the conceptual distinction between horizontal and vertical orientations of individualism and collectivism matters when explaining perceived consumer effectiveness. The study confirms that global and local social identities are meaningful variables in the context of perceived consumer effectiveness. The concept of value congruence explains the hypothesised relations only partially. The study contributes to the literature on consumer behaviour in the context of the post‐transitional economy of Poland. [ABSTRACT FROM AUTHOR]

In this article, Ilya Zrudlo unpacks the educationally limiting effects of conflicting visions of the good embedded in Western modernity and offers a developmental vision of modernity for education that is more coherent and productive of student agency. Drawing on Charles Taylor's work, Zrudlo disarticulates four aspects of Western modernity — economic modernization, the struggle for justice, individualism, and naturalism — and highlights the internal contradictions to which they give rise that limit student agency. Harry Brighouse's On Education is then examined in order to illustrate how one influential account attempts to bring together the different educational goods of Western modernity. Despite its strengths, Brighouse's account struggles to comprehensively integrate the different goods of Western modernity and also implies a claim to historical finality, both of which hamper student agency. To overcome these obstacles, Zrudlo suggests that we distinguish between Western modernity and modernity tout court, and that the latter can be conceived of as a period of transition, akin by analogy to a period of adolescence moving toward maturity. The purpose of education from this developmental perspective would be to foster in students the kind of agency required to transition toward maturity as individuals, as well as to contribute to a movement toward maturity at the collective level, in their own communities. Drawing on the work of Lewis Mumford, Zrudlo suggests that individuals on their way to maturity strive to comprehensively and coherently develop their capacities to contribute the greater share of their powers to the development of diverse and unified communities that are organically integrated into a new, global civilization. [ABSTRACT FROM AUTHOR]

Behaviours recommended for reducing transmission of COVID‐19 – social distancing, wearing masks, and now, vaccination – are aimed at not only reducing one's own risk, but risk to others. We posited that a collectivist mindset, versus individualistic, would facilitate intentions to engage in behaviours aimed at curtailing the spread of the virus when the awareness of mortality is activated. This hypothesis was informed by the terror management health model and tested in two studies. In each study, collective 'we' (vs. the individual 'I') was primed, in conjunction with mortality salience compared to a control condition. The results were generally consistent, with Study 1 showing that when collectivism, but not individualism, was primed, individuals responded to a COVID‐19‐based mortality reminder with a significant increase in health intentions, including social distancing and mask wearing. In Study 2, when mortality was salient, priming individualism led to reduced vaccination intention compared to collectivism. We discuss limitations to the research and conclude with the recommendation that COVID‐19‐based communications highlight the dangers of the virus in conjunction with a focus on the collective 'we' to best encourage optimal virus mitigation behaviour. [ABSTRACT FROM AUTHOR]

Objective: Over the last two decades, Western society has undergone a marked cultural transformation characterized by rising individualism. Concurrently, the digital landscape has transformed through the rise of social media and smartphones. These factors have previously been implicated in changing individuals' attitudes, behavior, and interpersonal interactions. We investigated whether these societal changes have coincided with changes in trait emotional intelligence (EI) over the last 17 years in Western university students. Method: We examined this question using a cross‐temporal meta‐analysis (k = 70; N = 16,917). Results: There was no change in overall trait EI; however, the trait EI domains "well‐being," "self‐control," and "emotionality" demonstrated significant decreases with time, after controlling for gender composition and between‐country differences. Conclusion: We discuss these findings in relation to how they contribute to our understanding of trait EI, and how they add to the literature on how Western society is changing with time. [ABSTRACT FROM AUTHOR]

On March 12, 2020, the Norwegian government put the country on lock‐down to get the COVID‐19 situation under control. Making people adhere to restrictive measures is difficult. Even so, the Norwegian government largely succeeded in getting the population to comply and became the first European country to announce control over the situation. In this study, we ask what narratives the government put forth in their communication of the measures and how these measures were handled and made sense of in personal narratives at the general population level. We base our discussion on near daily government press conferences in March–April, as well as qualitative interviews with 16 individuals. Using a cultural narrative perspective on the data, we tie these meta‐narratives and personal narratives together. Persuading people to comply with prevention and control measures in a crisis is crucial, and our study shows the importance of the selection of meta‐narratives. There will be cultural differences in governance and receptiveness of the population across different settings, and our study suggests that governments will have to balance where on different continua they place their COVID‐19 narratives, balancing freedom up against restrictions, hope against fear, and individualism against solidarity. HighlightsPractitioners and policymakers need to be aware of the narratives they use to communicate COVID‐19 measures and how these fit with the overarching narratives in society. Using narratives that resonate as much as possible with people's personal narratives may aid meaning making and compliance.Practitioners also need to balance where on different continua they place their COVID‐19 narratives: balancing freedom against restrictions, hope against fear, and individualism against solidarity. The ideal placement of the narratives depends on culture and context.Ambiguously communicated messages make room for subjective interpretations in people's everyday lives, allowing for differing and conflicting personal narratives. Therefore, communication should be as concrete and consistent as possible. [ABSTRACT FROM AUTHOR]

The article discusses an intellectual genealogy of the widespread contemporary lifestyle called expressive individualism. It mentions that the artist as genius should be understood as genetically a secularization of Milton's revised angelology. It reveals that search for law-like behaviour had made enormous strides during the Enlightenment through the work of Robert Boyle and Joseph Priestley.

Anti‐consumption behaviours are frequently seen as an effective way for an individual to mitigate harm done to the natural world and foster sustainability. Despite explicit calls to investigate the drivers of anti‐consumption behaviours, the effect of cultural values on anti‐consumption remains under‐researched. Our research examines the influence of two antecedents, cultural values (individualism and collectivism), and self‐efficacy on anti‐consumption behaviours in an emerging country setting. Our results indicate that cultural values influence anti‐consumption behaviours. Consistent with our expectations, we found that collectivistic values positively influenced anti‐consumption behaviours. This relationship remained valid across anti‐consumption behaviours, such as voluntary simplicity and brand avoidance. Furthermore, beyond our initial expectation, this study demonstrated a positive indirect relationship between individualism and anti‐consumption, which is activated through the self‐efficacy pathway. These findings suggest that approaches for managing anti‐consumption behaviour do not work equally well in all cultures, and that managers may need to fine‐tune their international marketing strategies to ensure their effectiveness. [ABSTRACT FROM AUTHOR]