Making a career decision is one of the most complex development tasks faced by high school students who will graduate from school. Students need to believe that they would succeed in their effort to do the necessary tasks during the process of career decision-making. This belief is referred to as a career decision self-efficacy. This study examined the influence of parenting style on career decision self-efficacy through the mediation of proactive personality in senior high school students. A total of (...) 949 participants were involved in this study. Data were collected using Career Decision Self-Efficacy Scale-Short Form, Parental Authority Questionnaire, and Proactive Personality Scale. Data were analyzed using the regression technique with the Macro Process from Hayes. The regression results show that fathers’ and mothers’ authoritative parenting directly affect career decision self-efficacy; fathers’ and mothers’ authoritarian parenting, as well as mother's permissive parenting, affect the career decision self-efficacy only through the mediation of proactive personality. Also, fathers’ permissive parenting did not have a significant effect on career decisions self-efficacy either directly or indirectly through a proactive personality. Therefore parents – both father and mother – need to involve in developing career decision self-efficacy of their children through parenting process, especially authoritative parenting. (shrink)

ABSTRACT Adolescent mental health has become a growing concern. One unique challenge to adolescents’ willingness to seek professional mental health support is the concern of confidentiality breach by their parents. This concern may carry more weight in collectivistic cultures, such as China. The current study utilized a large parent sample (N = 460) recruited from six high schools and attempted to integrate cultural self-construal and parenting styles in the context of parental attitudes toward mental health professionals and desires to (...) breach confidentiality. Parental independent self-construal was related to more positive attitudes toward mental health professionals through higher authoritative parenting and negatively associated with authoritarian parenting. On the other hand, interdependent self-construal was related to less positive attitudes toward mental health professionals via higher authoritarian parenting and lower authoritative parenting. More positive attitudes toward mental health professionals, in turn, were related to lower desire to breach confidentiality. Permissive parenting did not play a significant role in this process. The present study illustrates the importance of understanding culturally specific factors and parental influences in therapeutic practices. (shrink)

Objective. We investigated associations between adults’ beliefs about the heritability of virtue and endorsements of the efficacy of specific parenting styles. Design. In Studies 1 (N = 405) and 2 (N = 400), beliefs about both the genetic etiology of virtuous characteristics and parenting were assessed in samples of parents and non-parents. In Study 3 (N = 775), participants were induced to view virtue as determined by genes or as determined by social factors. Heritability beliefs and authoritarian (...) parenting endorsements were subsequently measured. Results. Study 1 and Study 2 converged to reveal that tendencies to view characteristics as determined by genes were positively associated with endorsement of authoritarian parenting styles. This association occurred independent of individual differences in essentialism and rightwing authoritarianism. Study 3 revealed that exposure to genetic accounts of virtue increased beliefs that virtue is caused by genes, which in turn was positively associated with endorsements of authoritarian parenting responses to child problem behavior. Exposure to genetic accounts of virtue increased endorsement of authoritarian parenting among parents, but was unrelated to authoritarian parenting among non-parents. Conclusions. These studies suggest that genetic accounts of virtuous characteristics reliably relate to more positive beliefs about harsh and controlling parenting practices, illuminating an unrecognized cognitive factor associated with authoritarian parenting endorsement. (shrink)

Previous studies have shown that sibling conflicts are detrimental to physical and psychological development, as well as long-term human development. Although many studies have discovered relations between parenting style and sibling conflicts, these findings were contentious and did not provide a universal solution. Therefore, the meta-analysis was used as the method to determine the nature and magnitude of the relationships. There were a total of 14,356 participants in the 16 included studies, from which 55 effect sizes were extracted. According (...) to the overall meta-analysis results, authoritative parenting did have the potential to reduce sibling conflicts. Neglectful, inconsistent, indulgent, and authoritarian parenting styles were related to sibling conflicts in a positive way. Moreover, the study investigated the effectiveness of several moderator variables, such as children’s gender, age, region, outcome measure, and publication year. The research indicates that authoritative parenting is a protective factor of sibling conflicts. Moderator analyses found that gender, age, region, outcome measure, and publication year played moderating roles in the relationships. Finally, research limitations in the current study and expectations for future research, as well as theoretical contributions and implications for parenting practice, were presented.Systematic review registration[https://inplasy.com/inplasy-2022-8-0020/], identifier [INPLASY202280020]. (shrink)

The Dual Filial Piety Model offers a universally applicable framework for understanding essential aspects of intergenerational relations across diverse cultural contexts. The current research aimed to examine two important issues concerning this model that have lacked investigation: the roles of parental socialization and social ecologies in the development of reciprocal and authoritarian filial piety attitudes. To this end, a two-wave short-term longitudinal survey study was conducted among 850 early adolescents residing in urban and rural China, who completed questionnaires twice, (...) 6 months apart, in the spring semester of grade 7 and the fall semester of grade 8. Multigroup path analyses revealed bidirectional associations over time between perceived parenting styles and adolescents’ filial piety attitudes, with both similarities and differences in these associations between urban and rural China. In both settings, perceived authoritative parenting predicted increased reciprocal filial piety 6 months later, whereas perceived authoritarian parenting predicted reduced reciprocal filial piety among urban adolescents over time. Moreover, in both settings, reciprocal filial piety predicted higher levels of perceived authoritative parenting and lower levels of perceived authoritarian parenting 6 months later, with the latter effect being stronger among urban adolescents. Adolescents’ perceived parenting styles did not predict their authoritarian filial piety over time; however, authoritarian filial piety predicted higher levels of perceived authoritative parenting 6 months later in both settings. The findings highlight the roles of transactional socialization processes between parents and youth as well as social ecologies in the development of filial piety, thus advancing the understanding of how the universal human motivations underlying filial piety may function developmentally across different socioeconomic and sociocultural settings. (shrink)

Existing literature indicates that parenting styles affect the development of cyber aggression in offspring differently, depending on the gender of children. The present study investigates whether mothers’ and fathers’ parenting styles show similar gender differences in their associations with a new form of dating violence, i.e., cyber dating abuse. The limited evidence on the issue focuses on the relation that each parenting style has with CDA perpetration, without considering CDA victimization and the joint effects of fathers’ and (...) mothers’ parenting styles. The present study contributes to the research on gender differences in parenting by examining whether young adults’ perceptions of maternal and paternal parenting styles during childhood were independently and/or jointly related to their perpetrated and suffered CDA and whether these relations differed across young adults’ gender. In total, 351 young adults, age between 18 and 35 years and having a romantic relationship, completed online self-reports of the variables of interest that include a bidimensional measure of perpetrated/suffered CDA that assess aggression and control. Results showed that maternal authoritarian parenting was uniquely and positively associated to their children’s perpetration and victimization of cyber dating control, whereas maternal permissive parenting was uniquely and positively related to their children’s perpetration of cyber dating aggression and victimization of cyber dating control. For daughters, these associations were stronger when the father’s style was similar to the mother’s one or when a maternal authoritarian style combined with a paternal permissive style, thus indicating that the two parents’ parenting styles interact in relating to their daughters’ CDA. (shrink)

This study investigated Belgian and Dutch parental opinions on confidentiality and consent regarding medical decisions about adolescents. Through an online survey, we presented six cases (three on confidentiality, and three on consent) to 1,382 Belgian and Dutch parents. We studied patterns in parental confidentiality and consent preferences across and between cases through binomial logistic regressions and latent class analysis. Participants often grant the right to consent for a treatment to the adolescent, but the majority diverges from the adolescent’s preferences regarding (...) confidentiality. More educated participants would rather not be informed about cases regarding a sexually transmitted disease or depression than lower educated participants. Further analysis shows that participants’ preferences correspond to authoritative (47%), permissive (30%) and authoritarian (17%) parenting styles. Belgian and Dutch parents are willing to grant some degree of autonomy, but they want to be informed about specific health issues. Parental views on confidentiality and granting consent appear to mirror existing parenting styles. (shrink)

Academic performance is among the several components of academic success. Many factors, including socioeconomic status, student temperament and motivation, peer and parental support influence academic performance. Our study aims to investigate the determinants of academic performance with emphasis on the role of parental styles in adolescent students in Peshawar Pakistan. A total of 456 students from 4 public and 4 private schools were interviewed. Academic performance was assessed based on self-reported grades in the latest internal examinations. Parenting styles were (...) assessed through the administration of the Parental bonding instrument. Regression analysis was conducted to assess the influence of socio-demographic factors and parenting styles on academic performance. Factors associated with and differences between “care” and “overprotection” scores of fathers and mothers were analyzed. Higher socio-economic status, father’s education level and higher care scores were independently associated with better academic performance in adolescent students. Affectionless control was the most common parenting style for fathers and mothers. When adapted by the father, it was also the only parenting style independently improving academic performance. Overall, mean “care” scores were higher for mothers and mean “overprotection” scores were higher for fathers. Parenting workshops and school activities emphasizing the involvement of mothers and fathers in the parenting of adolescent students might have a positive influence on their academic performance. Affectionless control may be associated with improved academics but the emotional and psychosocial effects of this style of parenting need to be investigated before recommendations are made. (shrink)

Recently, researchers have shown an increased interest in achievement goal orientation correlates. What is not yet clear is the detailed relationships among students’ goal orientation, students’ personality traits, and parenting style. In so doing, this research responds to the need to analyze the importance of parenting styles and students’ traits in explaining the achievement goal orientations. In the exploratory correlational study, 586 Iranian students along with their parents were selected as the sample so as to evaluate the structure (...) of the relationships between these variables. The results indicate that students’ psychoticism and neuroticism predict students’ goal orientations while extraversion did not. Only the authoritative style predicts mastery approach and psychoticism trait. Permissive and authoritarian styles do not directly or indirectly predict students’ goal orientations. (shrink)

Social science researchers often definefilial pietyas a set of norms, values, and practices regarding how children should behave toward their parents. In this article, we trace the conceptual development of filial piety research in Chinese and other societies to highlight the assumptions underlying this traditional approach to filial piety research. We identify the limitations of these assumptions, including the problem of an evolving definition and lack of cross-cultural applicability. We then advocate an alternative framework that overcomes these limitations by focusing (...) on the deep structure of filial piety: the dual filial piety model (DFPM). The DFPM applies the concept of contextualized personality to reconceptualize filial piety in terms of authoritarian and reciprocal psychological motivations particular to the parent-child context. Because the focus is on a universal psychological mechanism rather than cultural norms, values, and behavior, the DFPM may be applied for investigation of filial piety at individual, social, and cultural levels within and across various societies. We discuss application of the DFPM in relation to existing filial piety and intergenerational relations research from several societies and conclude with a comparison to other recent proposals for measuring Chinese filial piety. (shrink)

With increasing attention on the role of parenting stress on family functioning and children’s development, one area that has been neglected is how such relations differ across cultures. Although sometimes viewed as homogeneous, Asian countries often have markedly different belief systems. Cross-cultural studies require instruments that have been validated in different socio-cultural contexts. The widely used parenting stress index-short form has been used in several locations. However, results regarding its factorial structure have been mixed. Furthermore, there are only (...) a few cross-cultural comparison studies. This study examined the factorial structure of an abridged version of the PSI-SF with data from Hong Kong and Thailand. The results from confirmatory factor analyses indicated that, in both cultures, a three-factorial structure provides the best model fit. Furthermore, we found evidence for partial metric invariance, suggesting that the test scores can be compared directly. Tests for convergent and discriminant validity revealed that the three factors were correlated with parent general distress, authoritative, authoritarian, and permissive parenting behaviors, in both cultures. These findings suggest that the abridged PSI-SF can provide a meaningful comparison of parenting stress between Hong Kong and Thailand. (shrink)

We applied the theoretical perspective of the dual filial piety model to consider the diversity of parent–child conflict resolution strategies in order to determine whether Chinese adolescents use strategies other than self-sacrifice to practice filial piety when in conflict with their parents. Study 1 utilized a cross-sectional design with 247 valid responses. The structural equation modeling analysis indicated that Taiwanese adolescents’ authoritarian filial piety beliefs are positively related to use of a self-sacrifice strategy, and reciprocal filial piety beliefs are (...) positively related to use of compatibility and compromise strategies. Adolescents’ AFP and RFP beliefs are negatively related to use of utility and escape strategies. Study 2 applied a temporal separation procedure with a 1-year lag to remedy common method variance bias. Analysis of 1,063 valid responses replicated the findings of Study 1 and indicated that adolescents’ function-oriented appraisal of conflict can play a mediating role between RFP and the use of the compatibility and compromise strategies. These findings broaden the understanding of filial piety in modern Chinese societies and have implications for adolescents’ well-being and family life. (shrink)

In the face of disobedience, and in the name of the short-term goal of a smooth-functioning and/or happy household, parents often feel caught between two diametrically opposed parenting strategies; make it happen or let it go. However, either strategy of dictator or friend can seriously jeopardize a child’s long-term best interests. If children, adolescents, young adults, full adults or oldsters are even to hear, let alone reasonably answer, the prudential and ethical “whys” that their intended actions scream, they will (...) need to attend to health of their unique human capacity to reason. They will need to understand deeply that reason is not a capacity to be used solely in academic endeavors and/or for making a living, but rather that reason’s prime function is to assist in making the best of all possible lives. If parents want their children to understand this, then they need to walk the talk and invite reason into their homes. The result will be that authoritarian parents will need to let go, while “parents as friends” will need to belly up to the bar, in order to entrench the first rule of a reasonable household and that is that the best reason always wins. (shrink)

Haartman responds to points made by Malony and Carroll. Malony suggests that Methodist repentance was characterized by "devotion" and "joyous possession" rather than fear. Haartman argues that the hysterical crises and the persecutory ideation that accompanied Methodist conversion was often triggered by Wesley's invitation to accept God's love. The data points to a conflict model involving rage and anxiety, as well as devotion. Haartman concedes to Carroll's argument that the majority of Methodists hailed from the lower working class and that (...) the psychology of evangelical nurture does not apply to this constituency. However, the authors of the official autobiographies were drawn from the middling ranks and revealed struggles with authoritarian parenting. Haartman challenges Carroll's emphasis on orality and regression as the primary psychoanalytic explanation for Methodist spirituality. (shrink)

This paper examines the contemplative techniques that comprised wesley's method of spiritual transformation. By employing a psychoanalytic perspective that explains the pastoral effectiveness of the method, I claim that Wesley's view of spiritual growth was therapeutic and transformative as measured by contemporary clinical standards. Wesley's developmental model involved a series of spiritual phases each characterized by techniques and meditations that culminated in sanctification, a cognitive-emotional transformation marked by the eradication of sinful temptations and the perfection of altruism. Couched in a (...) theological idiom, the method helped individuals to work through conflicts created by the three main traumata of British middle class childhood: authoritarian parenting and unresolved bereavement grief. This paper argues that religious-cultural symbolism may promote transformations of archaic affect and neurotic conflict that progressively reshape these pre-reflective materials into complex existential insights and convictions. (shrink)

This paper considers the consequences of, and tensions within, New Labour's quality agenda for schools. In particular, it draws attention to the way in which official versions of quality, characterised by a narrow, economistic instrumentality, are being promoted in schools by various forms of quality control that are marginalising broader, more humanistic conceptions of quality. It is also argued that, despite New Labour's rhetorical emphasis on education for citizenship, the mechanisms of quality control favoured by the government tend to produce (...) patterns of association which are authoritarian and, therefore, unconducive to giving teachers, students and parents opportunities to participate actively in key decisions in and around schooling. The analysis presented in this paper is underpinned by a concern to bring a consideration of educational politics back into education policy debates. (shrink)

This is a work of normative political philosophy that seeks to identify the legitimate goals of public education policy in liberal democratic states and the implications of those goals for arguments about public funding and regulation of religious schools. ;The thesis of the first section is that the inferiority of certain types of religious school as instruments of civic education in a pluralist state would not suffice to justify liberal states in a general refusal to fund such schools. States with (...) no position on the value of autonomy for the good life would have to balance civic concerns against the preferences of religious parents who want to send their children to narrowly religious schools to shield them from exposure to ethical diversity. But, I argue, the principles of liberal democracy actually presuppose the value of autonomy. ;In the second section, I develop a conception of ethical autonomy and argue for its adoption as a public value. Autonomy, understood to entail distinctively rational reflection that must nonetheless inevitably be situated within an unchosen cultural context, can be publicly justified as having instrumental value to all persons in their quest to live a good life. And I defend the legitimacy of adopting autonomy as a goal of public education policy against a series of objections, most notably those grounded in claims about parental rights and fairness to traditional cultures. ;In the third section, I explore the implications of the autonomy goal for religious schools. After defending secular public schools from several prominent criticisms, I consider the argument that religious secondary schools are unsuitable to deliver education for autonomy because they provide children with inadequate exposure to and rational engagement with ethical diversity: I conclude that states cannot justify prohibiting or even presumptively denying public funding to all religious secondary schools, but that there is need for extensive public regulation. Finally, I argue that religious primary schools should be treated differently because of the particular developmental needs and capacities of pre-adolescents. Religious primary schools whose pedagogy is non-authoritarian are specially suitable to lay the foundations for autonomy in young children from religious families. (shrink)

In 1995 the People's Republic of China passed a controversial Eugenics Law, which, after a torrent of international criticism, was euphemistically renamed the Maternal and Infant Health Law. Aimed at "the implementation of premarital medical checkups" to ensure that neither partner has any hereditary, venereal, reproductive, or mental disorders, the ordinance implies that those deemed "unsuitable for reproduction" should undergo sterilization or abortion or remain celibate in order to prevent "inferior births." Using this recent statute as a springboard, Frank Dikötter (...) explores the contexts and history of eugenics in both Communist China and Taiwan. Dikötter shows how beginning in Late Imperial China, Western eugenics was imported and combined with existing fears of cultural, racial, or biological degeneration in Chinese society, leading to government regulation of sexual reproduction. _Imperfect Conceptions_ is a revealing look at the cultural history of medical explanations of birth defects that demonstrates how Chinese assumptions about the relationship of the individual to society form the very core of their attitudes toward procreation. Dikötter explains the patrilineal model of descent, where a person is viewed as the culmination of his or her ancestors and is held responsible for the health of all future generations. By this logic, a pregnant woman's behavior and attitude directly influence the well-being of her baby, and a deformed or retarded child reflects a moral failing on the part of the parents. Dikötter also shows how the holistic medicine practiced in China blurs any distinction between individual and environment so that people are held responsible for illness. Drawing on cultural, social, economic, and political approaches, Dikötter goes beyond a simple authoritarian model to provide a more complex view of eugenic policy, showing how a variety of voices including those of popular journalists, social reformers, medical writers, sex educators, university professors, and politicians all disseminate information that supports rather than questions the state's program. _Imperfect Conceptions_ reveals how Chinese cultural currents--fear and fascination with the deviant and the urge to draw clear boundaries between the normal and the abnormal--have combined with medical discourse to form a program of eugenics that is viewed with alarm by the rest of the world. (shrink)

Philosophers’ intuitions about what constitutes autonomy are largely driven by the exemplars or paradigms that we recognize. There are indefinitely many exemplars, inasmuch as there are relatively private personae that serve as autonomy exemplars such as our parents, third grade teacher, or, for the megalomaniac, oneself. But among Western philosophers there are doubtless some exemplars that are widely shared and broadly influential. Philosophical exemplars include Socrates, Aristotle’s magnanimous man, Kant’s noumenal self that is perfectly attuned to the moral law, Mill’s (...) anti-authoritarian non-conformist, Marx’s manin-society, Nietzsche’s Zarathustra, and Sartre’s authentic youth who must decide whether to join the French resistance or stay at home for the sake of his mother. Exemplars from outside of philosophy include Antigone, Christ, Faust, Ibsen’s Enemy of the People, Winston Churchill, and even figures from popular culture such as the baseball player Ted Williams, the free spirited flower children of the 1960s, and practically any character that John Wayne ever played. (shrink)

In the field of psychology, filial piety is usually defined in terms of traditional Chinese culture-specific family traditions. The problem with this approach is that it tends to emphasize identification of behavioral rules or norms, which limits its potential for application in other cultural contexts. Due to the global trend of population aging, governments are searching for solutions to the accompanying financial burden so greater attention is being focused on the issue of elder care and its relevance to filial practices. (...) We contend that the psychological investigation of filial piety in Chinese societies has progressed to the point that it can now provide a solid structure for research targeting intergenerational relations in other cultures. We describe an indigenous psychology approach that integrated Chinese historical, philosophical, and social trends to construct a model of filial piety in terms of the dual reciprocal and authoritarian filial aspects underlying parent-child relations: the dual filial piety model (DFPM). We use this model to re-conceptualize filial piety from its usual definition as a set of Chinese culture-specific norms to a contextualized personality construct represented by a pair of culturally-sensitive psychological schemas of parent-child interaction. We then describe how the DFPM can provide a framework for research on filial relations on individual, structural, societal, and cross-cultural levels. We conclude with a discussion of how the model may be able to integrate and extend Western research on intergenerational relations and contribute to the issue of elder care beyond Chinese societies. (shrink)

One of the major causes of juvenile delinquency almost anywhere in the world, including Nigeria, is abusive conditions in the homes. The abusive condition in the Nigerian situation is exacerbated by the authoritarian concept of the home. Children are usually seen as mere objects who are to obey their parents, especially the father who has an absolute power over his children. Christian parents too are guilty of being authoritarian and their favourite cliché is 'children, obey your parents'. This (...) article aims at developing a theological guideline that would assist fathers in rearing their children from the biblical perspective via a socio-rhetorical study of Ephesians 6:4. It examines the rearing of children in the 1st century among the Jews and the Graeco-Romans - the original recipients. Then, it compares the social condition of Nigeria with that of the 1st century Graeco-Roman. It concludes by stating that the key to understanding the verse is the phrase μὴπαροργίζετε, a combination of μὴ and a present active imperative, which is used to prohibit actions already in progress. Thus, the verse becomes an appeal to fathers to stop exasperating their children. To achieve this, fathers should see their children as full-fledged human beings with a right to their opinions and decisions about their lives. CONTRIBUTION: This article holds that rather than being treated as obedient objects to fathers in all things, children must be seen as human beings created with will, mind and intelligence and therefore be given a say in issues that concerns them and be disciplined in love and not harshly. (shrink)

Even in psychological literature, which describes many determining variables related to the school domain, few studies have investigated the universal mechanism underlying parent–child relations, which is a prototype matrix for future student–teacher relations. The role of the imprinted schema of children’s obligations toward parents seems to be crucial for school functioning in classroom society. The Dual Filial Piety Model is comprised of two higher-order factors that correspond to the two focal filial piety attributes: reciprocal and authoritarian, which have been (...) shown to have distinct implications on social adaptation and individuals’ psychological functioning. In this study, we investigate the relationship between filial piety and student attitudes in a more individualistic and egalitarian culture and in a more collectivistic and hierarchical society. The measurement invariances of three scales, i.e., the Vietnamese adaptation of DFP Scale, the Utrecht Work Engagement Scale, and the Study Satisfaction Scale, were improved in the MLM analyses. Our results show that in more individualistic cultures, the RFP is a stronger predictor of study engagement and study satisfaction; however, the AFP is a better factor to predict study engagement in more collectivistic cultures. What is more, only RFP positively correlates with study satisfaction in individualistic culture. Our findings revealed that in different cultures, different aspects of filial piety should be emphasized by parents in the context of the future academic achievements of their children. The conclusion is that the prevention and intervention strategies or techniques intended for children with school problems should be culturally appropriate and addressed to the parents of kindergarten and later to very early-stage education teachers. The results of studies based on the DFPM may stimulate practical applications and policy development within the domain of success and failure in the academic environment. (shrink)

There is a long standing controversy in education as to whether education ought to be teacher- or student- centered. Interestingly, this controversy parallels the parent- vs. child-centered theoretical swings with regard to good parenting. One obvious difference between the two poles is the mode of communication. “Authoritarian” teaching and parenting strategies focus on the need of those who have much to learn to “do as they are told,” i.e. the authority talks, the child listens. “Non-authoritarian” strategies (...) are anchored in the assumption that youngsters ought to be encouraged to develop their natural interests and talents and hence that it is important to allow the children to do the talking and that adults listen. Both strategies seemed flawed due to the absence of the inherent wisdom of its opposing view. This chasm can be overcome. The Community of Inquiry, a pedagogical method used in Philosophy for Children, demands a method of communication which is able to bridge this gap. A Community of Inquiry is neither teacher-centered and controlled nor student-centered and controlled, but centered on and controlled by the demands of truth. Truth is absolutely essential to this method; it is only because of progress toward truth that participants are ultimately convinced of the fruitfulness of the process. Truth, however, is a hard taskmaster; it places severe restrictions on participants and puts exacting demands on the facilitator. These inherent restrictions and demands are too often underplayed, overlooked and sometimes seemingly overtly denied by those who, quite correctly emphasize that ultimately this method depends on maintenance and enhancement of student autonomy. This underrating of the role of the facilitator has led to a severe undervaluing of this otherwise brilliant pedagogical method, but worse, it has left novice teacher/facilitators ill prepared to utilize this method successfully. (shrink)

Filial piety is a Confucian concept derived from Chinese culture, which advocates a set of moral norms, values, and practices of respect and caring for one’s parents. According to the dual-factor model of filial piety, reciprocal and authoritarian filial piety are two dimensions of filial piety. Reciprocal filial piety is concerned with sincere affection toward one’s parent and a longstanding positive parent-child relationship, while authoritarian filial piety is about obedience to social obligations to one’s parent, often by suppressing (...) one’s own wishes to conform the demands of the parent. The primary aim of this study is to investigate the moderating effect of culture on the relationships between filial piety and palliative care knowledge. The secondary aim is to investigate whether filial piety is a universal construct across Singaporean and Australian cultures. A total of 508 participants living in Singapore and Australia were surveyed between May and October 2020. The final sample comprised of 406 participants, with 224 Singaporeans and 182 Australians. There were 289 females, 115 males, and two unspecified gender in the sample, with an average age of 27.27 years. Results indicated a significant effect of culture on authoritarian filial piety and palliative care knowledge. Singaporeans showed higher authoritarian filial piety and higher palliative care knowledge than Australians. However, no effect of culture was found on reciprocal filial piety. Overall, no significant correlation existed between palliative care knowledge and reciprocal filial piety and authoritarian filial piety. For Singaporeans, a weak negative correlation was found between palliative care knowledge and authoritarian filial piety. In contrast, Australians and Singaporeans indicated a positive, moderate correlation between reciprocal and authoritarian filial piety. Further, culture moderated the relationship between authoritarian filial piety and palliative care knowledge. High authoritarian filial piety was associated with increased palliative care knowledge among Australians, while high authoritarian filial piety was associated with decreased palliative care knowledge among Singaporeans. The results support the conceptualization of filial piety as a possible psychological universal construct. In addition, the results point out an important implication that public health programs should target the appropriate filial piety types to enhance palliative care knowledge among Singaporeans and Australians. (shrink)

The definition and measurement of filial piety in existing research primarily focuses on the narrow conceptualizations of Asian filial piety, which would inflate cultural differences and undermine cultural universals in how people approach caring for their elderly parents. Employing the Dual Filial Piety Model, this study aimed to examine the relationship between filial piety and attitude toward caring for elderly parents beyond the Asian context. In our study, we found that reciprocal filial piety does not differ across cultures while (...) class='Hi'>authoritarian filial piety does. We also found that collectivism, rather than ethnicity, predicted RFP and AFP, which in turn predicted positive attitude toward caring for elderly parents. Our work demonstrates the cross-cultural applicability of the DFPM and highlights the universal and culture-specific aspects of filial piety. (shrink)

A successful student has been defined as one who not only performs well in academics but is also happy. Hence, how to promote adolescents’ academic success and wellbeing is an important issue with which researchers have been concerned. A few studies have explored the relationship of filial piety to the academic achievement or life satisfaction of Chinese adolescents. However, in view of the close relationship between the two outcomes, the unique effects of filial piety on academic achievement and subjective wellbeing (...) and their underlying mechanisms need to be further clarified. Based on a sample of 677 students in Grade 6 (Mage = 12.24, SD = 0.36) and their parents in Beijing, China, this study examines how adolescents’ reciprocal filial piety (RFP) and authoritarian filial piety (AFP) are related to their academic achievement and subjective wellbeing. It also examines the mediating role of adolescents’ educational expectations in these relationships, and the moderating role of parents’ educational expectations in the relationships of adolescents’ filial piety to educational expectations and of adolescents’ educational expectations to academic achievement and subjective wellbeing. The results indicate that, when the two outcome factors are considered simultaneously, RFP is positively related to academic achievement and subjective wellbeing. In contrast, AFP is negatively related to academic achievement but not significantly related to subjective wellbeing. Moreover, adolescents’ educational expectations play a mediating role in the relationships of both RFP and AFP to academic achievement and subjective wellbeing. In addition, the positive effect of adolescents’ educational expectations on subjective wellbeing is stronger when mothers’ educational expectations are higher, supporting the moderating role of parents’ educational expectations. Our findings provide new insights into and implications for the moderated mediation mechanism underlying the links between filial piety and early adolescent development. (shrink)

Berlin has become the German place of remembrance for 1968. In other cities, too, students, artists, and professors rose up against authoritarian ways of life and institutions, pointing to the “fascism” of the Nazi period that their parents wished to repress. But remembrance likes the beauty of appearances, and the revolt in Berlin was initially colored by something unreal and playful, a counterpoint led to its conclusion, something both bounded and experimental. This something was lost between 1967 and 1969, (...) though it was even less present outside of Berlin, perhaps because of the delay with which the revolt spread beyond.. (shrink)

The conclusion drawn was that this failure was due to underestimating the depth of Western Christian spiritual foundations, so the accent of subversive activity shifted from politico-economic struggle to "cultural revolution," to the patient intellectual-cultural work of undermining national pride, family, religion, and spiritual commitments, and the spirit of sacrifice for one's country was dismissed as involving the "authoritarian personality"; marital fidelity was supposed to express pathological sexual repression; following Benjamin's motto on how every document of culture is a (...) document of barbarism, the highest achievements of Western culture were denounced for concealing the practices of racism and genocide, and so on. MacDonald devotes many pages to The Authoritarian Personality, a collective project coordinated by Adorno, the purpose of which was, for MacDonald, to make every group affiliation sound as if it were a sign of mental disorder; everything, from patriotism to religion to family-and race-loyally, is disqualified as a sign of a dangerous and defective "authoritarian personality." In addition to ridiculing patriotism and racial identity, the Frankfurt school glorified promiscuity and bohemian poverty: "Certainly many of the central attitudes of the largely successful 1960s countercultural revolution find expression in The Authoritarian Personality, including idealizing rebellion against parents, low-investment sexual relationships, and scorn for upward social mobility, social status, family pride, the Christian religion, and patriotism". (shrink)

This book draws upon original research at a celebrated flagship secondary school, to explore how new forms of neoliberal governmentality are reproducing raced, classed and gendered inequalities. Considering the complex narratives of students, teachers and parents, the book examines the stories underlying the school’s glossy veneer of success, highlighting the persistent structural inequalities concealed beneath its rhetoric of aspirational citizenship. Chapters demonstrate how hopes and dreams are harnessed and mobilized to exact social control, and how marketized education systems reshape inequality, (...) foreclosing spaces of democratic participation through the imposition of authoritarian discipline and self-belief. (shrink)

Normal 0 21 false false false ES X-NONE X-NONE MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabla normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} If the open society is a society that ‘sets free the critical powers of man’ (Popper, 1945, Introduction), then the subject of critical thinking, now widely taught in universities in North America and at the level of (...) further education in the UK, might seem to be a welcome innovation. Caution is advised. By mistakenly supposing that thinking intelligently is identical with thinking logically, critical thinking textbooks almost invariably regard the purpose of argument to be a combination of justification and persuasion, authoritarian goals that critical rationalists, and other supporters of the open society, must shun. If students do not learn the proper place of reason, and its limitations, they will be disappointed when it fails, and like many irrationalists in the past, may be induced to reason their way out of reason altogether. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Best Love of the Child: Being Loved and Being Taught to Love as the First Human Right ed. by Timothy P. JacksonMary M. Doyle RocheReview of The Best Love of the Child: Being Loved and Being Taught to Love as the First Human Right EDITED TIMOTHY P. JACKSON Grand Rapids, MI: Eerdmans, 2011. 416 pp. $28.00With The Best Love of the Child, Eerdmans adds to an already (...) impressive roster of books on children and families. While previous contributions to the field have challenged the appropriateness of rights in addressing the needs of children, Best Love explores the “best interest” standard that is commonly used by courts and international bodies to adjudicate cases involving children. The book’s fundamental claim is that what is “best” for children involves being loved and being taught to love. Although the essays in this volume acknowledge that the primary locus for the love and care of children is the family, they also engage other contexts including religious communities, courts, and legislative bodies.In a section dealing with social-psychological perspectives on this theme, Peter Benson and Eugene Roehlkepartain make the case that doing the best for children requires shifting from a deficit model that focuses on what children lack to a model that emphasizes their developmental assets. Other chapters in this section highlight the ways parents can pursue the best for children by introducing them to spiritual practices rooted in love for God and compassion [End Page 231] toward others, and by providing them with a narrative-rich environment that deepens bonds between adults and children.A section on historical perspectives continues this trajectory by highlighting the vocations of children from the late thirteenth century on to the early modern period. In his concluding essay in this section, Charles Reid links historical and contemporary concerns by focusing on the right to life and its implications for analyses of war and healthcare access.In a section on philosophical and theological perspectives, Cynthia Willett challenges liberal understandings of rights in view of the experiences of children and argues for an approach that recognizes a central paradox of human freedom: that relationships of interdependence do not weaken freedom but rather enhance it. This paves the way for developing a sense of collective responsibility for children based on shared commitments to justice and solidarity that reach beyond the privatized family. Richard Osmer tackles the concept of original sin in order to advance a vision of a missional church in which congregations work with families to encourage authoritative—rather than authoritarian—styles of parenting that model mutual forgiveness. Marcia Bunge’s contribution is the most practical, offering a list of practices for children, families, and congregations for nurturing children’s vocations.In a concluding section on legal perspectives, Michael Broyde notes that, in the context of custody cases in Jewish law, the primary question is not who loves the child the most but rather who can best meet the child’s needs in an atmosphere of respect. Margaret Brinig and Steven Nock argue that law can, in fact, foster the love of children and the potential children have for becoming loving themselves by promoting family structures that are stable and afforded status in the community. In this way families can model the covenantal relationships of unconditional love in which children thrive. The collection concludes with an essay by Don Browning that emphasizes weaving together love’s affective elements with the very practical activities of caring for children and respecting their emerging selves.By inviting thoughtful reflection on how loving and being loved are central to the well-being of children in families and other institutions, Best Love makes an important contribution to the interdisciplinary field of childhood studies. The book is best suited for graduate students, although the essays by Osmer and Bunge are relevant to pastoral settings. [End Page 232]Mary M. Doyle RocheCollege of the Holy CrossCopyright © 2015 Society of Christian Ethics... (shrink)

With the recent advancements in scientific comprehension of genetics and the decipherment of complex techniques for editing human genomes, liberal eugenics—eugenic ideal premised on the liberal values of autonomy and pluralism that leaves reproductive choices to parents rather than anachronistic statist authoritarian interventions—has inevitably become a polarising conundrum in contemporary liberal societies as to its utility and destructiveness. Focusing on one species of liberal eugenics—namely, genome editing interventions—I contend that liberal eugenics could be harmful—harm herein construed as that which (...) undermines the salient liberal values of equality, autonomy, and pluralism—since it is itself antithetical to the bases of the liberal society. This contention is based upon three premises: first, that individuals are rather seldom rational decision-makers such that leaving all reproductive choices to the whims of individual parents would be immensely counterproductive to future offspring’s right to open future; second, that liberal eugenics—much like its authoritarian antecedent—could intersect with myriad identities, including race, class, sex, disability, and sexual orientation in ways that might exacerbate social divisions, marginalise different groups, and engender homogeneity; and third, that it undermines individual autonomy of the future person as a member of the liberal community, particularly if their capacities and abilities are tailored to fit parents’ specific life projects and putatively reasonable conceptions of the good. The underscored potential malaises of liberal eugenics should, I argue, be discursively negotiated between parents and the state via the development of robust general laws that regulate heritable genome editing interventions to ensure that the welfare of the future persons is prioritised and that the liberal commitment to autonomy is immune to antiliberal perversions. (shrink)

This article argues that there should be a stronger emphasis on morality, involving a clear articulation of a normative point of view, in education as well as in child raising, with a continuity from early childhood to higher age levels, such that the asymmetry of roles (child – adult) gradually gives way to genuine reciprocity and a shared sense of responsibility. Drawing on Zygmunt Bauman’s work, we explore the historical conditions of moral education. Solid modernity was an age of authorities, (...) sometimes changing into authoritarian education and politics. This prompted a reaction in the form of liquid modernity, followed by anxiety and indecision among parents and teachers now that the old certainties informing normative thinking and practice were gone. Today, wee again witness a reaction and a change in cultural trends: a rebirth of solidity that carries a potential for a new normativity, a potential we consider betrayed in the current wave of claims of productivity, competitiveness and self‐sufficiency in neoliberalism, notions we regard as difficult to unify with moral education, if not in outright conflict with its deeper aspiration. Accordingly, authority in school these days is a matter of obtaining discipline and achievement, not promoting values or serious engagement with moral issues. This calls for a new discussion about education as well as an extended framework of morality. We urge that such a framework question the anthropocentric premises on which Bauman’s understanding of the discontents of late modernity is premised, highlighting the crises and pathologies involving human society at the expense of those affecting nonhumans. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Listening to the World:Engagement with Those Who SufferOuyporn KhuankaewBefore talking about listening to the world I would like to review what brought us to the need to listen. Riane Eisler, a thinker and peace activist who authored the book The Power of Partnership, summarizes the main characteristics of dominant culture as authoritarian, men over women, masculinity valued over femininity, hierarchical and centralized power of a few privileged groups, (...) and violence institutionalized and normalized. The culture that we are working toward is partnership, which is about a practice of power sharing, a flat structure for society and institutions that support decentralization, gender equality, justice for all, nonviolence, and love.To work and live in partnership cultures we need to shift, to unlearn, the world-view, skills, and behavior we have internalized from the dominant culture.Dominant culturePartnership culturePreaching or teachingLearning togetherTelling the answerListening with an open heartKnowingHaving a beginner’s mindHelpingWorking togetherFixingBeing a witness, being present with the sufferingOffering solutionsAsking questions: Let people touch their wisdom Click for larger view View full resolutionThe work of International Women’s Partnership for Peace and Justice (IWP) is to train social activists in South and Southeast Asia to deconstruct their worldview, attitude, and behaviors internalized from the dominant culture, to envision and practice skills and behaviors of a partnership culture. The main skill that we practice throughout our five-day to six-week workshops is deep listening with an open heart. Compassionate or mindful listening alone combines all the partnership values, concept, skills, and behavior mentioned above, and even beyond. When we use it with [End Page 59] Buddhists, we recognize deep listening as meditation in action. When we work with Christians, we acknowledge it as a practice of love. And we call deep listening a spiritual practice when we work with people who do not want to identify with religious institutions.Deep listening with an open heart is a way to crack open our numbness, internalized from the dominant culture that trains us to listen with our head. Listening with our head means we listen with a readiness to make comment, to judge, to ask for more information for our curiosity, to give solutions, or to share our stories. We all know this well when our parents, teachers, or persons with authority do this to us. And when we become adults, we automatically do the same thing that we used to oppose.When we listen with our heart open it means we are being present to hear the stories, the emotions, the hope, the joy, and the pains of people who simply only need a witness to their own existence, particularly when working with marginalized people whose power within has been taken away and their voices are not heard in the dominant cultures. Offering deep listening to the suffering of someone or a group of people is the first step to engage with their realities and to create opportunities for people to speak their truths.Often in our ten-day workshop we will have someone who has been living or working with an abusive partner, parents, or boss for many years. Our job as a workshop facilitator is to create a safe environment for such a person to talk about her suffering. We model and encourage other participants to be present without judgment, questions, or suggestions when the person is talking. This is very hard for the first few days because most participants are trained, as a result of the dominant culture, to want to tell the person what to do, or they simply act uncomfortable with the situation by writing a note, going to the toilet, or looking away. This is because they do not know how to be with the suffering of others or do not know how to engaged in the suffering itself. We suggest that participants use the breath and the awareness of their body sitting on a floor to help anchor their mind, which is trying to run away from the unpleasant situation. We share with them that when we can be present without fixing the problem or running... (shrink)

This paper utilizes Iris Marion Young’s critical, post-9/11 reading of Thomas Hobbes, as a theorist of authoritarian government grounded in fear of threat (Young 2003). Applying Young’s reading of Hobbes to the high-profile ethicist Julian Savulescu’s advocacy of genetic enhancement reveals an underlying unjust discrimination in Savulescu’s use of patriarchal protector–protected analogies between family and state. First, the paper shows how Savulescu’s concept of procreative beneficence, in which parents use genetic selection to have children who will have the best (...) lives possible, is unjustly discriminatory against marginalized groups. Increasingly, however, he has invoked public security to justify genetic interventions. In recent speeches, Savulescu has argued a global state of emergency is developing due to a combination of the global environmental crisis, the threat of bioterrorism, and the failure of liberalism. To help deal with this emerging state of emergency, Savulescu advocates an unjustly discriminatory array of genetic-based governance practices, including detention and segregation. (shrink)

In the wake of the devastating Sichuan earthquake in 2008, the Chinese state, for the first time in the history of the People’s Republic, held a nationwide mourning rite for ordinary disaster victims. Why did this “mourning for the ordinary” emerge in the wake of the Sichuan earthquake but not previous massive disasters? Moreover, the Chinese state tried to demonstrate through the mourning that the state respected ordinary people’s lives and dignity. But this moral-political message contradicted the state’s normal repressive (...) practice. The contradiction was salient when the state forbade the parents of child victims, who died of school collapse, to mourn their children at anniversaries of the earthquake. What can account for this contradiction? Drawing on the state-society relations perspective, I argue that the emergence of “mourning for the ordinary” can be explained by some important changes in structural state-society relations in China in the 2000s, such as the rapidly developing civil society with moral consciousness and the more adaptive authoritarian Chinese state with concern about its moral legitimacy. These changes were strengthened in the situational dynamics in 2008, which led to the state’s acceptance of a mourning proposal from the public sphere. The mourning did not occur in previous disasters because those structural factors were absent or weak and the situational dynamics were different. The state suppressed parents’ mourning and outside activists’ alternative mourning because the state’s concern with stability overrode its moral legitimation, particularly in the changing political context after the Beijing Olympics, and, meanwhile, the civil society was unable to resist the state’s repression. This study theorizes an important but understudied mourning genre, “mourning for the ordinary,” and introduces the state-society perspective into public ritual study. (shrink)

This paper describes the evolution of the family role face – specifically, the roles of father, mother and child – in a concrete period of the Spanish social history -from the end of 19th century to the 1960s. To achieve this goal, a corpus of theater plays is analyzed from a functional and pragmalinguistic perspective in a socio-historical context. The focus is on the quantitative and qualitative analysis of the projection of role face in the expression of directive speech acts (...) and their possible modulation through two pragmatic strategies: mitigation and intensification. Based on the results of the analysis, a sociopragmatic interpretation is carried out by identifying the connection between the choice of pragmalinguistic strategies and the need of the speakers’ autonomy face and affiliation face in different roles as family member in the given period. The results point to a progressive solidarity in father-child relationships during this period. On the one hand, that is based on the erosion of the authoritarian component of parental roles. On the other hand, it is anchored in the consolidation of proximity, closeness (‘confianza’) and affectivity. From a methodological point of view, the present study confirms the possibility of characterizing a sociopragmatic aspect (role face) on the basis of pragmalinguistic elements, i.e. the linguistic expression of directive speech acts, and its modulation through mitigation and intensification. (shrink)

_Self-Reflection for the Opaque Mind_ attempts to solve a grave problem about critical self-reflection. Psychological studies indicate not just that we are bad at detecting our own "ego-threatening" thoughts; they also suggest that we are ignorant of even our ordinary thoughts. However, self-reflection presupposes an ability to know one’s own thoughts. So if ignorance is the norm, why attempt self-reflection? While admitting the psychological data, this book argues that we are infallible in a limited range of self-discerning judgments—that in some (...) cases, these judgments are self-fulfilling or self-verifying. Even so, infallibility does not imply indubitability, and the author does not wish to provide a "foundation" for empirical knowledge. The point is rather to explain how self-reflection as a rational activity is possible. The book will be of interest to scholars working on the issue of self-reflection across a wide range of disciplines, including philosophy, psychology, and cognitive science. (shrink)

« Réfléchir aux similarités entre des répertoires très éloignés dans le temps et l’espace permet parfois de repenser à nouveaux frais les oppositions catégorielles qui nous servent à appréhender les genres musicaux. C’est ce qu’avait fait Simha Arom dans un article sur les parentés inattendues entre polyphonies africaines et polyphonies médiévales. En décal(qu)ant ce rapprochement avec la musique techno née à Detroit dans les années 1980-1990, on propose de montrer que l’opposition entre musiques savantes, traditionnelles et populaires, opérante dans le (...) monde occidental depuis le début du xix e siècle, gagne à être enrichie par d’autres grilles d’analyse pour complexifier la cartographie des objets musicaux qui peuplent le monde de la musique aujourd’hui. ». (shrink)

In his article, “The Unified Brain-Based Determination of Death Conceptually Justifies Death Determination in DCDD and NRP Protocols,” James Bernat argues that Thoracoabdominal Normothermic Regiona...

Descartes held the view that a subject has infallible beliefs about the contents of her thoughts. Here, I first examine a popular contermporary defense of this claim, given by Burge, and find it lacking. I then offer my own defense appealing to a minimal thesis about the compositionality of thoughts. The argument has the virtue of refraining from claims about whether thoughts are “in the head;” thus, it is congenial to both internalists and externalists. The considerations here also illuminate how (...) a subject may have epistemicially priviledged and a priori beliefs about her own thoughts. (shrink)

This paper tackles an open problem posed by Åqvist. It is the problem of whether his dyadic deontic systemsEandFare complete with respect to their intended Hanssonian preference-based semantics. It is known that there are two different ways of interpreting what it means for a world to be best or top-ranked among alternatives. This can be understood as saying that it is optimal among them, or maximal among them. First, it is established that, under either the maximality rule or the optimality (...) rule,Eis sound and complete with respect to the class of all preference models, the class of those in which the betterness relation is reflexive, and the class of those in which it is total. Next, an analogous result is shown to hold forF. That is, it is established that, under either rule,Fis sound and complete with respect to the class of preference models in which the betterness relation is limited, the class of those in which it is limited and reflexive, and the class of those in which it is limited and total. (shrink)

Entry on the Stanford Encyclopedia of Philosophy. A summary of the literature on whether externalism about thought content precludes non-empirical knowledge of one's own thoughts.