Culture Is More Than Self-Reported Motives, Beliefs, and Values: Methodological Advancements of Measuring Implicit Motives across Cultural Contexts

Mysticism as a Basis of Inter-Religious Dialogue

Dialogue and Universalism ◽

10.5840/du201929224 ◽

2019 ◽

Vol 29 (2) ◽

pp. 89-107

Author(s):

Michael H. Mitias ◽

Keyword(s):

Common Ground ◽

Mystical Experience ◽

Cultural Contexts ◽

Beliefs And Values ◽

Religious Dialogue ◽

Transcendent Reality ◽

The Common

Some philosophers and theologians have argued that God-centeredness cannot be a condition of inter-religious dialogue for at least four reasons. First, it is an existential fact that all religions tend to view the truth of their beliefs and values as absolute. Second, all religions are embedded in radically different cultural contexts; this kind of difference undercuts the possibility of inter-religious dialogue. Third, grounding all the religions in a transcendent reality relativizes their beliefs and values. Moreover, people worship “their” God, not a neutral reality. Fourth, it is difficult to ground all the religions in a transcendent, neutral realty. This paper critically evaluates these arguments and defends the proposition that the mystical experience provides a justifiable basis for the claim that the transcendent is not only a wealth of being but also an infinite wealth of being and that the same transcendent is “revealed” in the mystical experience which underlies all the major religions. The transcendent is the common ground on which all the religions stand in inter-religious dialogue qua religions.

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Health and Disease

Frontiers: The Interdisciplinary Journal of Study Abroad ◽

10.36366/frontiers.v3i1.50 ◽

1997 ◽

Vol 3 (1) ◽

pp. 150-163

Author(s):

David E. Hornung ◽

Catherine H Shrady

Keyword(s):

Allopathic Medicine ◽

Cultural Contexts ◽

Teaching Tools ◽

Comprehensive View ◽

Studying Abroad ◽

Beliefs And Values ◽

Health And Disease ◽

Healing Tradition

A close examination of a healing tradition's assumptions about reality (metaphysics), ways of acquiring knowledge (epistemology), and systems of beliefs and values (ideology) are a powerful focus for a more general attempt to study culture (Beinfield and Koragold, 1991). The intention of this paper is not to offer a comprehensive view of any particular healing tradition. In the few pages that follow, it would be impossible to adequately describe even a single healing tradition. Rather, generalizations concerning the metaphysics, epistemology, and ideology of Western and non-Western healing traditions are used to suggest how healing traditions might be related to broader cultural contexts. Healing traditions outside of allopathic medicine are here referred to by the term "non-Western." This is not meant to suggest a "them vs. us" mentality. If anything it suggests a nonspiritual vs. spiritual dichotomy. Questions raised when different healing traditions encounter each other and sometimes conflict are powerful teaching tools. The hope is that these questions and generalizations might provide the beginning framework by which a student studying abroad could approach culture through issues of health and disease.

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Accommodating Race and Ethnicity in Parenting Interventions

The Power of Positive Parenting ◽

10.1093/med-psych/9780190629069.003.0030 ◽

2017 ◽

pp. 332-343

Author(s):

Divna M. Haslam ◽

Anilena Mejia

Keyword(s):

Race And Ethnicity ◽

Cultural Beliefs ◽

Cultural Dimensions ◽

Triple P ◽

Successful Implementation ◽

Parenting Interventions ◽

Cultural Contexts ◽

Beliefs And Values ◽

Evidence Based Programs ◽

The Impact

The parenting experience can be both similar and vastly different across different cultural contexts. This chapter outlines what culture is and the impact it has on family structure and functioning and beliefs about parenting. Discussed are the similarities and differences across common cultural dimensions and how knowledge of local cultural beliefs and values is critical in ensuring the successful implementation of parenting interventions is detailed. The importance of adapting evidence-based programs in a culturally appropriate way and of flexibly delivering interventions to fit a range of contexts without compromising program efficacy are addressed. Practical examples of low-risk adaptations are provided. Finally, the existing evidence of a range of Triple P program variants and a range of cultural contexts with a specific focus on low-resource settings are reviewed and practical are provided. The chapter concludes with a discussion about the implications and future directions research could take.

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Strategic Leadership through the Prism of National Culture

Encyclopedia of Strategic Leadership and Management ◽

10.4018/978-1-5225-1049-9.ch112 ◽

2017 ◽

pp. 1612-1622

Author(s):

David Starr-Glass

Keyword(s):

National Culture ◽

Risk Taking ◽

Power Distance ◽

Cultural Dimensions ◽

Strategic Leadership ◽

Leadership Model ◽

National Cultures ◽

Cultural Assumptions ◽

Cultural Contexts ◽

Beliefs And Values

The increasing importance and practice of strategic leadership can easily be seen as a rational and logical response to growing complexity and volatility in the task environments that organizations confront. Undoubtedly, this is partially true, but a strategic leadership response is also supported and encouraged by the cultural assumptions, beliefs, and values embedded in many Western societies. It is not without significance that strategic leadership has become so widely adopted in national cultures that legitimize individualism, power distance, risk-taking, and future-orientated behaviors. These cultural dimensions support and encourage strategic leadership, but what happens when this leadership model is applied, or imposed, in different national cultural contexts? This chapter tries to answer this question by considering national culture and the perception of the strategic leadership construct.

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