belief system
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Author(s):  
Magdalena Celuch ◽  
Atte Oksanen ◽  
Pekka Räsänen ◽  
Matthew Costello ◽  
Catherine Blaya ◽  
...  

The Internet, specifically social media, is among the most common settings where young people encounter hate speech. Understanding their attitudes toward the phenomenon is crucial for combatting it because acceptance of such content could contribute to furthering the spread of hate speech as well as ideology contamination. The present study, theoretically grounded in the General Aggression Model (GAM), investigates factors associated with online hate acceptance among young adults. We collected survey data from participants aged 18–26 from six countries: Finland (n = 483), France (n = 907), Poland (n = 738), Spain (n = 739), the United Kingdom (n = 959), and the United States (n = 1052). Results based on linear regression modeling showed that acceptance of online hate was strongly associated with acceptance of violence in all samples. In addition, participants who admitted to producing online hate reported higher levels of acceptance of it. Moreover, association with social dominance orientation was found in most of the samples. Other sample-specific significant factors included participants’ experiences with the Internet and online hate, as well as empathy and institutional trust levels. Significant differences in online hate acceptance levels and the strength of its connections to individual factors were found between the countries. These results provide important insights into the phenomenon, demonstrating that online hate acceptance is part of a larger belief system and is influenced by cultural background, and, therefore, it cannot be analyzed or combatted in isolation from these factors.


2022 ◽  
Author(s):  
Roslyn M Frank

The talk examines the relational ontology of the Native American Lenape Delaware people who form part of the larger Algonquian-speaking group of North America. It is sometimes said that in the past as people contemplated the night sky, they ended up telling stories that were meant to explain what they saw in the sky above. Certainly, there is ample proof for the existence such astral tales when viewed cross-culturally. What I discuss, however, is the way in which what the Lenape people saw and experienced on earth was projected onto the stars above along with the associated cosmovision and belief system they embraced. Instead of passive sky-watching, they were fusing together landscape and skyscape. In the case of the Lenape cosmovision discussed here I will show that it is intimately linked to the tenets of bear ceremonialism. It was a remarkable belief system that managed to weave together landscape and skyscape: what was happening on earth and experienced on a daily basis was exteriorized, given expression and importance by projecting aspects of this rich earthly belief system onto the massive sky screen above.


Author(s):  
Samrat Kumar Mukherjee ◽  
Jitendra Kumar ◽  
Ajeya K Jha ◽  
Jaya Rani Rani

In the current scenario, extremely little information exists on the uses, benefits, and limitations of social media for health communication among the patients and health professionals. Further, how it is affecting the patient belief system and behavior is even less studied, but it is emerging on the research horizon due to its growing significance in this digital age. This is a review article using a systematic approach. We performed a systematic literature search for papers that address social media–related challenges and opportunities for pharmaceutical drugs. It identifies the needs that propel patients to take recourse to SMPs; the benefits they derive from these and their limitations. This review article confirms that healthcare information provided by the social media sites has been found to be beneficial in many ways for the stakeholders and that it complements existing patient-physician interaction. However, it has limitations that need to be explored and understood to avoid ill consequences.


2021 ◽  
pp. 0095327X2110629
Author(s):  
Kirill Shamiev

This article studies the role of military culture in defense policymaking. It focuses on Russia’s post-Soviet civil–military relations and military reform attempts. After the fall of the Soviet Union, Russia’s armed forces were in a state of despair. Despite having relative institutional autonomy, the military neither made itself more effective before minister Serdyukov nor tried to overthrow the government. The paper uses the advocacy coalition framework’s belief system approach to analyze data from military memoirs, parliamentary speeches, and 15 interviews. The research shows that the military’s support for institutional autonomy, combined with its elites’ self-serving bias, critically contributed to what I term an “imperfect equilibrium” in Russian civil–military relations: the military could not reform itself and fought back against radical, though necessary, changes imposed by civilian leadership.


2021 ◽  
Vol 12 (1) ◽  
pp. 287
Author(s):  
Fengxiang Wang ◽  
Tong Wei ◽  
Jun Wang

Confucianism, recognized as the belief system of Chinese, is one of the most important intangible cultural heritages of China. The main ideas of its founder, Confucius, are written in The Analects of Confucius. However, its scattered chapters and the obscurity of ancient Chinese have prevented many people from understanding it. In order to overcome this difficulty, it needs some modern ways to reveal the vague connotation of Confucianism. This paper aims to describe how to construct the Lunyu ontology in which all concepts are abstract within the core scope, i.e., morality of Confucianism. The key task of this project lies in identifying essential characteristics, a notion that is compliant with the ISO principles on Terminology (ISO 1087 and 704), according to which a concept is defined as a combination of essential characteristics. This paper proposed an approach in the practice of identifying essential characteristics of abstract concepts from different meanings of its Chinese terms in The Analects of Confucius. With this work, Lunyu ontology established a semantic, formal, and explicit representation system for concepts of Confucianism, and the new proposed approach provides a useful reference for other researchers.


2021 ◽  
Vol 3 (1) ◽  
pp. 1-41
Author(s):  
Oluwatoyin Vincent Adepoju

 One may compose an essay on another essay, and possibly an even longer one than the essay being studied, long as that one is, when one is confronted with one of those things one has to say something about after encountering them. “Ritual Archives”, the climatic conclusion of the account in The Toyin Falola Reader ( Austin: Pan African University, 2018), of the efforts of Africa and its Americas Diaspora to achieve political, economic, intellectual and cultural individuality, is a deeply intriguing, ideationally, structurally and stylistically powerful and inspiring work, rich with ideas and arresting verbal and visual images. His focus is Africa and its Diaspora, but his thought resonates with implications far beyond Africa, into contexts of struggle for plurality of vision outside and even within the West, the global dominance of whose central theoretical constructs inspires Falola’s essay. “Ritual Archives”, oscillates between the analytical and the poetic, the ruminative and the architectonic, expressive styles pouring out a wealth of ideas, which, even though adequately integrated, are not always adequately elaborated on. This essay responds to the resonance of those ideas, further illuminating their intrinsic semantic values and demonstrating my perception of the intersections of the concerns they express with issues beyond the African referent of “Ritual Archives”. This response is organized in five parts, representing my understanding of the five major thematic strategies through which the central idea is laid out and expanded. 316 Oluwatoyin Vincent Adepoju The first section, “Developing Classical African Expressions as Sources of Locally and Universally Valid Theory” explores Falola’s advocacy for an expanded cultivation of theory from Africa created and Africa inspired expressive forms. “Epistemic and Metaphysical Integrity in Ifá”, the second part, examines his argument for a re-centering of studies in classical African thought within the epistemic and metaphysical frames of those bodies of knowledge, using the Yoruba origin Ifá system of knowledge, spiritual development and divination as an example, an illustration I analyze through my own understanding of the cognitive and metaphysical framework of Ifá. The third unit, “Falola’s Image Theory and Praxis, Image as Archive, Image as Initiator”, demonstrates Falola’s dramatization of the cognitive possibilities of works of art as inspirers of theory, exemplified by a figurine of the Yoruba origin òrìṣà cosmology, the deity Esu. This is the most poetic and one of the most imaginatively, ideationally evocative and yet tantalizingly inadequately elaborated sections of “Ritual Archives”, evoking continuities between Yoruba philosophy, òrìṣà cosmology and various bodies of knowledge across art and image theory and history, without expanding on the ideas or building them into a structure adequately responsive to the promise of the ideas projected, a foundation I contribute to developing by elucidating my understanding of the significance of the ideas and their consonance with related conceptions and issues from Asian, Western and African cultures. I also demonstrate how this section may contribute to clarification of the nature of Yoruba philosophy understood as a body of ideas on the scope of human intelligibility and the relationship between that philosophy and òrìṣà cosmology, an expansive view of the cosmos developed in relation to the philosophy. This is a heuristic rather than an attempt at a definitive distinction and is derived from the relationship between my practical and theoretical investigation of Yoruba epistemology and Falola’s exploration, in “Ritual Archives”, of a particularly strategic aspect of òrìṣà cosmology represented by Esu. The distinction I advance between Yoruba philosophy and òrìṣà cosmology and the effort to map their interrelations is useful in categorizing and critically analyzing various postulates that constitute classical Yoruba thought. This mapping of convergence and divergence contributes to working out the continuum in Yoruba thought between a critical and experiential configuration and a belief system. The fourth section, “The Institutional Imperative”, discusses Falola’s careful working out of the institutional implications of the approach he advocates of developing locally and universally illuminating theory out of endogenous African cultural forms. The fifth part, “Imagistic Resonance”, presents Falola’s effort to make the Toyin Falola Reader into a ritual archive, illustrating his vision for African art as an inspirer of theory, by spacing powerful black and white pictures of forms of this art, mainly sculptural but also forms of Epistemic Roots, Universal Routes and Ontological Roofs 317 clothing, largely Yoruba but also including examples from other African cultures, throughout the book. Except for the set of images in the appendix, these artistic works are not identified, nor does the identification of those in the appendix go beyond naming them, exclusions perhaps motivated by the need to avoid expanding an already unusually big book of about 1,032 pages of central text. I reproduce and identify a number of these artistic forms and briefly elaborate on their aesthetic force and ideational power, clarifying the theoretical formations in which they are embedded and exploring the insights they could contribute to theory beyond their originating cultures. “Ritual Archives” is particularly important for me because it elucidates views strategic to my own cognitive explorations and way of life but which I have not been able to articulate with the ideational comprehensiveness and analytical penetration Falola brings to the subject of developing theory from endogenous African cultural expressions, exemplified by Ifá and art, two of my favorite subjects


2021 ◽  
Vol 8 (0) ◽  
Author(s):  
Laura Silva

Outlaw emotions are emotions that stand in tension with one’s wider belief system, often allowing epistemic insight one may have otherwise lacked. Outlaw emotions are thought to play crucial epistemic roles under conditions of oppression. Although the crucial epistemic value of these emotions is widely acknowledged, specific accounts of their epistemic role(s) remain largely programmatic. There are two dominant accounts of the epistemic role of emotions: The Motivational View and the Justificatory View. Philosophers of emotion assume that these dominant ways of accounting for the epistemic role(s) of emotions in general are equipped to account for the epistemic role(s) of outlaw emotions. I argue that this is not the case. I consider and dismiss two responses that could be made on behalf of the most promising account, the Justificatory View, in light of my argument, before sketching an alternative account that should be favoured.


2021 ◽  
Vol 5 (Supplement_1) ◽  
pp. 193-193
Author(s):  
Frieder Lang ◽  
Helene Fung ◽  
Dwight Tse ◽  
Yaeji Kim-Knauss

Abstract Thinking about old age stereotypically affects one’s engagement in age-related behaviors and developmental regulation. We hypothesized that positive or negative aging stereotype (AS) would be associated with more or less aging preparation, while action-related thoughts and beliefs might exert influence thereon. We used the AAF online-study dataset consisting of 591 German, 348 Chinese, and 139 American adults (aged 18−93 and 55% female). Using a count measure of 15-preparatory-activities, we first explored the role of AS measured by a bipolar scale and how perceived utility and risk of aging preparation differentiate this association. Findings revealed that perceiving more utility buffered the impact of negative AS, which suggests that one’s action-related thoughts are more proximal and self-relevant predictor of aging preparation. Besides, Chinese and Americans were more susceptible to the presence of AS than Germans, implying that cultural background or societal conditions might also shape one’s belief system and thereby regulate behaviors.


2021 ◽  
pp. 215-234
Author(s):  
Katarzyna I. Wojtylak

Murui, a Witototan language spoken in southern Colombia and northern Peru, has at its disposal a number of linguistic features that mirror the structure of the Murui society, the Murui belief system, the environment the Murui people live in, and their means of subsistence. Demonstrable associations between linguistic and non-linguistic features (the so-called “integration points”) discussed here are: classifiers (and their significance in terms of the Murui beliefs, religion, spirits, and dreams, and the means of subsistence), possessive marking (vs. the relations within the Murui community, social hierarchies, and kinship categorization), spatial adverbs (vs. the means of subsistence and physical environment), and linguistic avoidance terms (vs. the beliefs, religion, spirits, and dreams). As the Murui people are gradually being drawn into the Colombian market economy and relevant cultural practises become obsolete, some correlations described here are more prone to disintegrate than others.


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