Sind Lügenkonzepte kulturabhängig?

2016 ◽  
Vol 2016 (1) ◽  
pp. 29-42
Author(s):  
Jörg Meibauer

We can distinguish a minimalist and a maximalist concept of lying. Whilst the former assumes that lying is the same communicative act for all human beings but can be used in a different way according to social and cultural contexts, the latter holds that there are as many different concepts of lying as there are different social and cultural configurations in which lies are used. In particular, some researchers claim that Asian (collectivist) cultures possess different concepts of lying than Western (individualist) cultures. When carefully looking at pertinent studies, it appears that the concept of lying as constituting a violation of the first submaxim of Quality according to Grice is a good candidate for a minimalist (universal) concept of lying.

Author(s):  
Michael Lundblad

Readers of Jack London might well think that a taxonomy of animal species at the turn of the twentieth century would represent ways of thinking about animals that would be quite familiar to us today. Yet there were animals at that time, along with striking cultural events, that seem to belong to different epistemologies altogether, to earlier times: from a circus elephant publicly electrocuted at Coney Island to human beings displayed in zoos and natural history museums; from wolf populations eradicated by government programs to other kinds of wolves inhabiting psychoanalytic and sexual discourses; from racist connections between apes and human “savages” to an octopus and cattle representing the market and class struggle. This chapter opens up a bestiary from the turn of the century in order to illustrate the insights that animal and animality studies can bring to the study of Jack London and his various cultural contexts.


2017 ◽  
Vol 2 (1) ◽  
pp. 113-130 ◽  
Author(s):  
Irma Riyani ◽  
Yeni Huriani

Asbāb al-nuzūl are socio-historical events surrounding the revelation of the Qur’an and they are important aspects to understand the meaning of the Qur’an. Unfortunately, in many tafsir that written either in classical or modern exegesis many exegetes seem to ignore the important messages of these socio-historical aspects of the Qur’an. Many exegetes only focus on the texts and produce the textual-doctrinal understanding of the Qur’an that detached from its context. This article based on the claim of universality of the messages of the Qur’an to all human beings across time and space. This article employs interpretative-analysis method to analyze the use of Asbāb al-nuzūl in kitab tafsir – classic and modern - and to seek a new understanding in both: the theory a well as the use of Asbāb al-nuzūl for Qur’anic interpretation. This article shows that the study of Asbāb al-nuzūl should be concerned not only with the specific events of the revelations but also with the spirit of the time when the events occurred in order to understand the basic meaning intended by the texts revealed in various occasions. Therefore, the meaning of the Qur'an should be derived not only from the general meaning of the texts but also from the contexts of the revelations (al-ibrat bi umum al-lafzh ma’a mura’at khusus al-sabab). Interpreting the Qur’an by paying attention to socio-historical approach will lead us to a more dynamic and dialogical interpretation with the cultural contexts without ignoring the ethical principles of the Qur’an.


Author(s):  
James Andrew Whitaker

This article considers how the research programmes of historical ecology and Amerindian perspectivism may be combined and intersected to better describe the cultural understandings, agencies, and intentionalities that underlie the processes of landscape transformation in Amazonia. These research programmes will be discussed and interrelated towards points of contiguity and conjuncture. Historical-ecological research investigates the changing relationships between human beings and their landscapes across time. In particular, it considers historical examples of landscape transformations, which are anthropogenically derived environmental changes. Amerindian-perspectivist research investigates the relationships between human beings and other species within the cosmologies of Amerindian societies in the Amazon and elsewhere. The combination of these currently regnant approaches to ethnographic research among Amerindian societies provides new opportunities to better theorize the cultural contexts for the anthropogenic actions that lead to landscape transformations in the past and present. It also provides new opportunities to better describe how cosmological understandings are grounded in the processes that articulate human beings with their broader ecological contexts. This article considers these intersections and calls for further research with Amerindian societies that combines historical ecology and Amerindian perspectivism.


Author(s):  
Patricia A. Young

This chapter continues with CBM Elements and the design factors related to the psychology of culture. All of the design factors related to psychology are covered. This section, the psychology of culture, draws from cognitive anthropology and cultural psychology that focus on cognitive, psychological, and social realms. Culture affects the psychology of human existence (D’Andrade, 1995) in its ability to configure the mind of human beings. Human beings use their minds to negotiate and make sense of the world. Whether part of a society, culture, or group, human beings search for shared meanings with others and an understanding of self. These meanings are best understood in their cultural contexts; therefore, culture is at the core of creating, understanding, and being human (Bruner, 1996).


2012 ◽  
Vol 46 (4) ◽  
pp. 394-416 ◽  
Author(s):  
Alexandre Pascual ◽  
Christophe Oteme ◽  
Luminita Samson ◽  
Qiong Wang ◽  
Séverine Halimi-Falkowicz ◽  
...  

Compliance-without-pressure techniques have been widely studied in North America and West Europe. Among these techniques, the “but you are free” (BYAF) is a verbal compliance procedure that solicits someone to comply with a request by simply telling a person that he or she is free to accept or refuse the request. This technique is interpreted with the commitment theory and the psychological reactance theory which are more relevant in individualistic cultures than in collectivist cultures. So, four studies compared the efficiency of the BYAF technique in collectivist cultures (Ivory Coast, Russia, and China) and in individualist cultures (France and Romania). As suggested in the hypothesis, our analysis indicated that the BYAF technique will be much less successful in more collectivist cultures. Such results underline the importance of considering specific cultural contexts in social influence studies.


Author(s):  
Donald A. Crosby

As its name implies (from Latin nihil, ‘nothing’), philosophical nihilism is a philosophy of negation, rejection, or denial of some or all aspects of thought or life. Moral nihilism, for example, rejects any possibility of justifying or criticizing moral judgments, on grounds such as that morality is a cloak for egoistic self-seeking, and therefore a sham; that only descriptive claims can be rationally adjudicated and that moral (prescriptive) claims cannot be logically derived from descriptive ones; or that moral principles are nothing more than expressions of subjective choices, preferences or feelings of people who endorse them. Similarly, epistemological nihilism denies the possibility of justifying or criticizing claims to knowledge, because it assumes that a foundation of infallible, universal truths would be required for such assessments, and no such thing is available; because it views all claims to knowledge as entirely relative to historical epochs, cultural contexts or the vagaries of individual thought and experience, and therefore as ultimately arbitrary and incommensurable; because it sees all attempts at justification or criticism as useless, given centuries of unresolved disagreement about disputed basic beliefs even among the most intelligent thinkers; or because it notes that numerous widely accepted, unquestioned beliefs of the past are dismissed out of hand today and expects a similar fate in the future for many, if not all, of the most confident present beliefs. Political nihilism calls for the complete destruction of existing political institutions, along with their supporting outlooks and social structures, but has no positive message of what should be put in their place. Cosmic nihilism regards nature as either wholly unintelligible and starkly indifferent to basic human concerns, or as knowable only in the sense of being amenable to scientific description and explanation. In either case, the cosmos is seen as giving no support to distinctively human aims or values, and it may even be regarded as actively hostile to human beings. Existential nihilism negates the meaning of human life, judging it to be irremediably pointless, futile and absurd. Cosmic and existential nihilism are the focus of this entry.


‘The were not for something in human beings in complicity with it’ writes Alexander Kluge (1990, 20) in The Assault of the Present on the Rest of Time. Kluge is concerned with condensed dramatic cinematic time and his present now lies several decades in the past. However, the image of an empowered present plotting against a defenceless past presents itself as an adequate point of departure. Reuse and modification of ancient monuments after extended periods of disuse—monuments herein defined as anything from monoliths and sarcophagi to large earthen mounds and wooden or stone buildings—are frequent phenomena throughout the world. Reuse can range from one-time visits and the placing of human remains and artefacts to the rearrangement of architectural elements and remodelling of entire structures. No cultural continuity is required (Bradley 1993, 117–21) for discontinuous reuse can bridge centuries and even millennia. Reuse of monuments is an ongoing phenomenon. Not only prehistoric monuments but also historic monuments have been affected. I therefore will follow Taylor’s lead (Taylor 2008, 24), overstep the disciplinary thresholds and not pay attention to a prehistory-history distinction. The term prehistory was only born in the early nineteenth century AD (Rowley-Conwy 2006; Taylor 2008, 2) and people who reuse or manipulate monuments do not draw lines between historic and prehistoric monuments. Additionally, the onset of modernity brought along expanded chronological constructions of time. How we from the so-called Western World look upon the past and our expectations of the future not only has made us more time conscious in relation to the present but entirely changed our conceptualization of time (Koselleck 2004). To historians and archaeologists time is stratigraphic and sequential. Archaeologists are concerned with fixing objects and events in their proper place and time. Today most people look at the past with a temporal depth to it (Dodgshon 2008, 6). However, the way we look at time is not how everybody else conceives of it. Different cultural contexts create different concepts of time (e.g. Lévi-Strauss, 1970, 16; Hirsch 2006).


2019 ◽  
Vol 29 (3) ◽  
pp. 311-335
Author(s):  
Catherine Raeff

This article builds on Billig’s (2013) claim that psychologists use too many nouns, which leads to inappropriately objectifying human beings and human functioning. Rather than treating human beings as physical objects or things in order to emulate the natural sciences, Billig calls for repopulating psychology with people who act. After summarizing Billig’s analysis, I argue that using nouns reflects prior theoretical assumptions about human functioning that inform psychology’s experimental and quantitative methods. I question varied theoretical assumptions and outline an alternative theoretical framework for conceptualizing what people do by positing action as a unit of analysis for psychology. This action perspective provides a theoretical basis for using verbs to characterize human functioning. Conceptualizing human functioning holistically and in terms of dynamic qualitative processes can transform psychology into a science focused on understanding the complexities of what people do as they act in relation to others in varied cultural contexts.


1954 ◽  
Vol 27 (5) ◽  
pp. 565-577 ◽  
Author(s):  
John F. Scholer ◽  
Charles F. Code

1949 ◽  
Vol 12 (6) ◽  
pp. 970-977 ◽  
Author(s):  
John M. McMahon ◽  
Charles F. Code ◽  
Willtam G. Saver ◽  
J. Arnold Bargen
Keyword(s):  

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