Journal articles: 'Cultural Determinism'

1

Steigerwald, David. "Our new cultural determinism." Society 42, no. 2 (January 2005): 71–75. http://dx.doi.org/10.1007/bf02687402.

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Trehub, Sandra E., and E. Glenn Schellenberg. "Cultural determinism is no better than biological determinism." Behavioral and Brain Sciences 21, no. 3 (June 1998): 427–28. http://dx.doi.org/10.1017/s0140525x98471231.

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Deliberate practice and experience may suffice as predictors of expertise, but they cannot account for spectacular achievements. Highly variable environmental and biological factors provide facilitating as well as constraining conditions for development, generating relative plasticity rather than absolute plasticity. The skills of virtuosos and idiots savants are more consistent with the talent account than with the deliberate-practice account.

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Riahi‐Belkaoui, Ahmed. "CULTURAL DETERMINISM AND COMPENSATION PRACTICES." International Journal of Commerce and Management 4, no. 3 (March 1994): 76–83. http://dx.doi.org/10.1108/eb047296.

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4

Bednarik, Robert G. "Archaeology: Empiricist Determinism or Cultural Synthesis?" South African Archaeological Bulletin 49, no. 160 (December 1994): 96. http://dx.doi.org/10.2307/3889228.

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Spiro, Melford E. "Cultural Determinism, Cultural Relativism, and the Comparative Study of Psychopathology." Ethos 29, no. 2 (June 2001): 218–34. http://dx.doi.org/10.1525/eth.2001.29.2.218.

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Dimond, Paul R., Gene Sperling, and Thomas Sowell. "Of Cultural Determinism and the Limits of Law." Michigan Law Review 83, no. 4 (February 1985): 1065. http://dx.doi.org/10.2307/1288802.

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7

Brody, Eugene B. "The New Biological Determinism in Socio-Cultural Context." Australian & New Zealand Journal of Psychiatry 24, no. 4 (December 1990): 464–69. http://dx.doi.org/10.3109/00048679009062900.

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8

Ruse, Michael. "DARWINISM AND DETERMINISM." Zygon� 22, no. 4 (December 1987): 419–42. http://dx.doi.org/10.1111/j.1467-9744.1987.tb00781.x.

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9

Baghdasaryan, Susanna. "On Language Determinism and Relativity." Armenian Folia Anglistika 7, no. 2 (9) (October 17, 2011): 40–43. http://dx.doi.org/10.46991/afa/2011.7.2.040.

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Language, i.e. the human ability to communicate, reflects and enhances our view of the world and as a structural element largely contributes to the development of culture. Linguistically the phenomenon is defined as linguistic determinism and relativity. Language is not only a means to transfer ideas and concepts but it also creates and reflects them. It can give birth to phenomena that do not exist as such. Being a means of inter-cultural communication, language is also the bearer of a national make-up with its light or serious pronouncement, solemnity or dramatism. Despite the linguo-cultural diversity of the world, there are some universalities that have turned into a subject of serious linguistic investigation.

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10

Erickson, Clark L. "Neo-environmental determinism and agrarian ‘collapse’ in Andean prehistory." Antiquity 73, no. 281 (September 1999): 634–42. http://dx.doi.org/10.1017/s0003598x00065236.

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In early anthropology, environmental determinism was used to explain race, human demography, material culture, cultural variation and cultural change. As anthropological interpretation evolved, simplistic reductionist thinking was replaced with more complex socio-cultural explanations. Despite these theoretical advances,environmental determinism continues to be invoked to explain Andean prehistory.

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11

Lorković, Hrvoje, and Hrvoje Lorković. "Subjective aspects of determinism." European Legacy 2, no. 3 (May 1997): 500–503. http://dx.doi.org/10.1080/10848779708579765.

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Riahi‐Belkaoui, Ahmed. "CULTURAL DETERMINISM AND SYSTEMATIC RISK OF GLOBAL STOCK EXCHANGES." International Journal of Commerce and Management 8, no. 3/4 (March 1998): 102–8. http://dx.doi.org/10.1108/eb047377.

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13

James S. Pula. "Polish-American Catholicism: A Case Study in Cultural Determinism." U.S. Catholic Historian 27, no. 3 (2009): 1–19. http://dx.doi.org/10.1353/cht.0.0014.

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14

Tuan, Yi-Fu. "Environmental Determinism and the City: a Historical- Cultural Note." Ecumene 1, no. 2 (April 1994): 121–26. http://dx.doi.org/10.1177/147447409400100201.

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15

Charlip, Julie A., and Hazel Smith. "Nicaragua: Self-Determinism and Survival." Hispanic American Historical Review 74, no. 2 (May 1994): 357. http://dx.doi.org/10.2307/2517602.

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Charlip, Julie A. "Nicaragua: Self-Determinism and Survival." Hispanic American Historical Review 74, no. 2 (May 1, 1994): 357–58. http://dx.doi.org/10.1215/00182168-74.2.357.

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17

Lohr, Winrich Alfried. "Gnostic Determinism Reconsidered." Vigiliae Christianae 46, no. 4 (December 1992): 381. http://dx.doi.org/10.2307/1583715.

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Alfried Löhr, Winrich. "Gnostic Determinism Reconsidered." Vigiliae Christianae 46, no. 4 (1992): 381–90. http://dx.doi.org/10.1163/157007292x00188.

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19

Dingwall, Robert, Brigitte Nerlich, and Samantha Hillyard. "Biological Determinism and Symbolic Interaction: Hereditary Streams and Cultural Roads." Symbolic Interaction 26, no. 4 (November 2003): 631–44. http://dx.doi.org/10.1525/si.2003.26.4.631.

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20

Branco, Manuel Couret. "Family, religion and economic performance: A critique of cultural determinism." Review of Social Economy 65, no. 4 (December 2007): 407–24. http://dx.doi.org/10.1080/00346760701668438.

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21

Weidman, Nadine. "Cultural Relativism and Biological Determinism: A Problem in Historical Explanation." Isis 110, no. 2 (June 2019): 328–31. http://dx.doi.org/10.1086/703335.

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22

Jacoby, Tim. "Cultural determinism, Western hegemony & the efficacy of defective states." Review of African Political Economy 32, no. 104-105 (June 2005): 215–33. http://dx.doi.org/10.1080/03056240500329106.

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23

Jabareen, Yosef, and Omri Zilberman. "Sidestepping Physical Determinism in Planning." Journal of Planning Education and Research 37, no. 1 (July 9, 2016): 18–28. http://dx.doi.org/10.1177/0739456x16636940.

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The promotion of sense of community has been a significant element of the spatial planning agenda of planners in recent years. This paper aims to explore the combined influence of typological characteristics of urban neighborhoods, as well as, social and cultural components. This empirical study was conducted in Beer Sheva, the largest city in southern Israel. This paper concludes that in addition to typological components, sociocultural perceptions have a significant impact on sense of community. Furthermore, planners should therefore remain critical and highly circumspect of acts of physical planning meant to impact the social aspects of a community.

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24

Cracco, Emiel, Carlos González-García, Ian Hussey, Senne Braem, and David Wisniewski. "Cultural pressure and biased responding in free will attitudes." Royal Society Open Science 7, no. 8 (August 2020): 191824. http://dx.doi.org/10.1098/rsos.191824.

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Whether you believe free will exists has profound effects on your behaviour, across different levels of processing, from simple motor action to social cognition. It is therefore important to understand which specific lay theories are held in the general public and why. Past research largely focused on investigating free will beliefs (FWB, ‘Do you think free will exists?’), but largely ignored a second key aspect: free will attitudes (FWA, ‘Do you like/value will?’). Attitudes are often independently predictive of behaviour, relative to beliefs, yet we currently know very little about FWAs in the general public. One key issue is whether such attitudes are subject to biased, socially desirable responding. The vast majority of the general public strongly believes in the existence of free will, which might create cultural pressure to value free will positively as well. In this registered report, we used a very large ( N = 1100), open available dataset measuring implicit and explicit attitudes towards free will and determinism to address this issue. Our results indicate that both explicit and implicit attitudes towards free will are more positive than attitudes towards determinism. We also show that people experience cultural pressure to value free will, and to devalue determinism. Yet, we found no strong evidence that this cultural pressure affected either implicit or explicit attitudes in this dataset.

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25

Rull, Valentí. "Strong Fuzzy EHLFS: A General Conceptual Framework to Address Past Records of Environmental, Ecological and Cultural Change." Quaternary 1, no. 2 (July 31, 2018): 10. http://dx.doi.org/10.3390/quat1020010.

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Although the interpretation of Quaternary records of interrelated environmental–ecological–human processes is necessarily complex, it is often addressed using too-simple deterministic approaches. This paper suggests a holistic framework called EHLFS (Environmental–Human–Landscape Feedbacks and Synergies) to tackle Quaternary complexity. The EHLFS scheme is a multiple-working-hypotheses framework, able to account for the particular nature of Quaternary research, and is used in combination with the strong inference method of hypothesis testing. The resulting system is called the strong fuzzy EHLFS approach. This approach is explained in some detail and compared with the more extended simplistic determinisms—namely the environmental determinism and the human determinism—as well as with dual determinisms or deterministic approaches based on two contrasting and apparently contradictory and excluding hypotheses or theories. The application of the strong EHLFS methodology is illustrated using the Late Holocene ecological and cultural history of Easter Island since its initial human settlement, a topic that has traditionally been addressed using simplistic and dual deterministic approaches. The strong fuzzy EHLFS approach seems to be a robust framework to address past complex issues where environment, humans and landscape interact, as well as an open system able to encompass new challenging evidence and thorough changes in fundamental research questions.

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26

Grassby, Richard. "Material Culture and Cultural History." Journal of Interdisciplinary History 35, no. 4 (April 2005): 591–603. http://dx.doi.org/10.1162/0022195043327426.

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Whereas literary and cultural historians are interested in how early modern English culture was represented and perceived, historians of material culture are concerned with how it functioned and was experienced. Much can be learned from the study of the physical artifacts and goods described in inventories; only hard evidence can challenge and constrain economic and cultural determinism. The empirical evidence, however, has its own limitations, and only cultural theory can interpret the symbolic meaning of things. The effectiveness of each method increases when both are combined.

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27

Grant, Sydney R. "Cultural Determinism as a Reactionary Force in Education for World Understanding." Education and Society 19, no. 1 (January 1, 2001): 75–80. http://dx.doi.org/10.7459/es/19.1.06.

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28

Shankman, Paul. "The Mead–Freeman Controversy Continues: A Reply to Ian Jarvie." Philosophy of the Social Sciences 48, no. 3 (January 17, 2018): 309–32. http://dx.doi.org/10.1177/0048393117753067.

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In the Mead–Freeman controversy, Ian Jarvie has supported much of Derek Freeman’s critique of Margaret Mead’s Coming of Age in Samoa, arguing that Samoan society was sexually repressive rather than sexually permissive, that Mead was “hoaxed” about Samoan sexual conduct, that Mead was an “absolute” cultural determinist, that Samoa was a definitive case refuting Mead’s “absolute” cultural determinism, that Mead’s book changed the direction of cultural anthropology, and that Freeman’s personal conduct during the controversy was thoroughly professional. This article calls into question these empirical and theoretical arguments, often using Freeman’s own field research and publications.

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29

Pojman, Louis P. "FREEDOM AND DETERMINISM: A CONTEMPORARY DISCUSSION." Zygon� 22, no. 4 (December 1987): 397–417. http://dx.doi.org/10.1111/j.1467-9744.1987.tb00780.x.

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30

Beech, Amanda. "Realism + Its Discontents: Determinism Noir." ARTMargins 7, no. 1 (February 2018): 100–114. http://dx.doi.org/10.1162/artm_a_00202.

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This short comic based narrative depicts the challenges to and climate of an alternative form of realism in the art-world as a new project for art's politics and construction. Determinism Noir, Realism and Its Discontents calls upon the classic genre of noir narratives to situate themes of agency, mastery, rationalism and metaphysics. These ideas and images are generated in the nihilistic climate of alienation, itself borne out through the machinic, technological and capitalistic forces of the Twentieth Century. The comic presents three parts: first we see the formation of a project base to insinuate a rational determinism: A world of cause that is unpredictable but nevertheless, a pragmatic working environment; second we see a report, based on real life events, showing arguments from politics and the art-world that continue to voice the fear that it is representation itself that has blighted art's real political purchase. The comic criticizes these arguments as having left art with either a naive commitment to an abstract and essential mythology of present-ness or an antirealist self-contortion that dispossesses it of power. The third part of this narrative re-joins the work of the epistemological detective work that is the exercise for this new realist project. Beech's abstract story gels painterly construction, philosophical argument and political diatribe to extend her ongoing work. Here she argues that art must surpass the egotistic self-consciousness that have wrongly subtended claims to realism, whilst condemning those that aspire to exit realism altogether.

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31

Peterson, Gregory R. "God, Determinism, and Action: Perspectives from Physics." Zygon® 35, no. 4 (December 2000): 881–90. http://dx.doi.org/10.1111/1467-9744.00318.

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32

Schumann, Andrew. "Nāgārjunian-Yogācārian Modal Logic versus Aristotelian Modal Logic." Journal of Indian Philosophy 49, no. 3 (May 26, 2021): 467–98. http://dx.doi.org/10.1007/s10781-021-09470-5.

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AbstractThere are two different modal logics: the logic T assuming contingency and the logic K = assuming logical determinism. In the paper, I show that the Aristotelian treatise On Interpretation (Περί ερμηνείας, De Interpretatione) has introduced some modal-logical relationships which correspond to T. In this logic, it is supposed that there are contingent events. The Nāgārjunian treatise Īśvara-kartṛtva-nirākṛtiḥ-viṣṇoḥ-ekakartṛtva-nirākaraṇa has introduced some modal-logical relationships which correspond to K =. In this logic, it is supposed that there is a logical determinism: each event happens necessarily (siddha) or it does not happen necessarily (asiddha). The Nāgārjunian approach was inherited by the Yogācārins who developed, first, the doctrine of causality of all real entities (arthakriyātva) and, second, the doctrine of momentariness of all real entities (kṣaṇikavāda). Both doctrines were a philosophical ground of the Yogācārins for the logical determinism. Hence, Aristotle implicitly used the logic T in his modal reasoning. The Madhyamaka and Yogācāra schools implicitly used the logic K = in their modal reasoning.

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Muhammad, Muhammad, and Saifuddin Arsyen. "FACEBOOK, TWITTER INSTAGRAM & WHATSAPP SEBAGAI KONSEP NYATA DETERMINISME TEKNOLOGI DALAM MASYARAKAT." Al-Madaris Jurnal Pendidikan dan Studi Keislaman 2, no. 1 (June 4, 2021): 108–19. http://dx.doi.org/10.47887/amd.v2i1.25.

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Technological determinism is a theory which asserts that changes that have occurred in technological developments from ancient times to the present have had a major influence on society. Technological developments such as new creations or innovations, new discoveries, and other things aimed at developing technology to facilitate human activities, have a major influence on the development of social values and life in society. Technological determinism is also defined as an autonomous arrangement based on technology which then claims that technology is a dominant factor in the occurrence of social changes, the effects of which depart from the cultural meaning and uses that technology can provide, because basically in technological determinism, The innovations found by inventors in society are also aimed at society. Therefore, technological determinism considers the importance of human ideas in creating technology which then affects human social life.

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34

Taksa, Lucy. "Scientific Management: Technique or Cultural Ideology?" Journal of Industrial Relations 34, no. 3 (September 1992): 365–95. http://dx.doi.org/10.1177/002218569203400301.

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Interpretations of scientific management usually conflate the entire system with its technical features, particularly as these relate to the economic determinism of incentive wage payment schemes or deskilling. This has served to limit consideration of Taylor's strategies for social integration and/or cultural control. In this context it has been relatively easy for theorists to present scientific management as an outmoded form of technical control, which lacks current relevance. The following paper is intended to rescue Taylor's 'philosophy' from obscurity in order to show that its long-term significance has been far greater than that of its various methods. It will be argued that a re-evaluation of this philosophy provides insight into the ideological trajectory of the strategies associated with the advocacy of cultural change in organizations and human resource management.

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35

Wielgosz, Marcin. "Usefulness and Potential Benefits of Analyzing New Media from the Perspective of L. Manovich’s Soft Technological Determinism – The Case of Instagram and Smartphone." Social Communication 3, no. 2 (December 20, 2017): 6–13. http://dx.doi.org/10.1515/sc-2017-0007.

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Abstract The article is an attempt to confront Lev Manovich’s soft technological determinism with two contemporary media - the smartphone and the mobile application called Instagram. The analysis is based on the characteristics of a term called “new media” identified by Manovich, with emphasis on variation and cultural transcoding. The verification of accuracy and the use of the soft technological determinism in the context of selected new media has varied by the discourse on contemporary new media and constitutes an interesting point of view. The evolution and the development of both variation and cultural transcoding (two elements conditioning their universality which continually shows an upward trend) regarding mobile media, give an opportunity to forecast their productive potential.

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Perlman, Bruce J., and Gregory Gleason. "Cultural Determinism versus Administrative Logic: Asian Values and Administrative Reform in Kazakhstan and Uzbekistan." International Journal of Public Administration 30, no. 12-14 (November 9, 2007): 1327–42. http://dx.doi.org/10.1080/01900690701229475.

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37

Wickins, Peter. "Pastoral proficiency in nineteenth century South Africa and Australia: A case of cultural determinism?" South African Journal of Economic History 2, no. 1 (March 1987): 32–47. http://dx.doi.org/10.1080/10113436.1987.10417136.

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38

Aprilani, Aprilani. "Radio Internet dalam Perspektif Determinisme Teknologi." Jurnal ASPIKOM 1, no. 2 (January 19, 2011): 159. http://dx.doi.org/10.24329/aspikom.v1i2.15.

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The growth of internet radio has brought a significant impact on change management and radio audiences. Marriage analog radio with internet technology into a new media (Internet Radio) is seen as an alternative solution to some problems of analog radio. Instrumentalist views on Technology Determinism gives the assumption that the function of technology is very dominant in shaping society. Philosophy of technology against this assumption, because Technology Determinism can not explain the meaning and implications of technology for humans. Internet radio using technology to facilitate community access, however the implications of its use to produce new problems in the realm of economic, cultural, social and political. Understanding awareness of the use of technology is the essence of the basic form of critical consciousness of society.

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39

Lang, Martin, and Radek Kundt. "Evolutionary, Cognitive, and Contextual Approaches to the Study of Religious Systems." Method & Theory in the Study of Religion 32, no. 1 (January 24, 2020): 1–46. http://dx.doi.org/10.1163/15700682-12341466.

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Abstract The explanatory gap between the life sciences and the humanities that is present in the study of human phenomena impedes productive interdisciplinary examination that such a complex subject requires. Manifested as epistemological tensions over reductionism vs. holism, nature vs. nurture, and the study of micro vs. macro context, the divergent research approaches in the humanities and the sciences produce separate bodies of knowledge that are difficult to reconcile. To remedy this incommensurability, the article proposes to employ the complex adaptive systems approach, which allows to study specific cultural systems in their ecologies and to account for the myriads of factors that constitute such systems, including nonlinear interactions between these factors and their evolution. On a specific example of religious systems, we show that by studying cultural systems in their contextual variability, mechanistic composition, and evolutionary history, the humanities and the sciences should be able to fruitfully collaborate while avoiding previous pitfalls of excessive reductionism, genetic determinism, and sweeping overgeneralizations, on the one hand, and pitfalls of excessive holism, cultural determinism, and aversion to any generalizations, on the other hand.

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Zhu, Jian-Hua, David Weaver, Ven-Hwei Lo, Chongshan Chen, and Wei Wu. "Individual, Organizational, and Societal Influences on Media Role Perceptions: A Comparative Study of Journalists in China, Taiwan, and the United States." Journalism & Mass Communication Quarterly 74, no. 1 (March 1997): 84–96. http://dx.doi.org/10.1177/107769909707400107.

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This article reports a secondary analysis comparing media role perceptions among journalists in China, Taiwan, and the United States, based on three recent nationwide surveys in these societies. By comparing the goodness-of-fit of a series of loglinear models, we have found that the societal factor has the strongest impact on journalists' views about media roles, the organizational factor has a significant but weak impact, and the individual factor has virtually no impact. Within the societal factor, we have further contrasted two competing models: political determinism vs. cultural determinism. The study provides clear-cut evidence in favor of the former.

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Son, Bong Ho. "CULTURAL RELATIVISM AND THE TRANSFORMATION OF CULTURE." Philosophia Reformata 66, no. 1 (December 2, 2001): 9–22. http://dx.doi.org/10.1163/22116117-90000209.

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Culture is a concept that is claimed these days as the last authority for appeal in most discussions on human affairs and as the ultimate cause of important differences among people: “[C]ulture is the sole source of the validity of a moral right or rule”1 Only culture seems to be conclusive for almost all of what men are and what they do. Culture is what we collectively create but, at the same time, what we are determined by; we are our own masters and at the same time slaves of our own creations. The culture that is so decisive today, however, is not a universal culture common to everyone but the concrete culture of each society2 here and now. Thus the culture that is concretely relevant to us today is plural. Pluralism in the present understanding may not necessarily trouble Christians, but the relativism that accompanies it does. More alarming, however, is cultural determinism that seriously discourages Christian efforts for evangelism and, especially, foreign mission.

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Agburuga, Uche T. "Cultural Underpinnings of Nanotechnology and Industrial Development Diffusion in the Fourth Industrial Revolution: The Context of Cultural Determinism in Accounting Innovation." Journal of Accounting, Business and Finance Research 7, no. 1 (2019): 1–7. http://dx.doi.org/10.20448/2002.71.1.7.

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43

Peters, John Durham. "“You Mean My Whole Fallacy Is Wrong”." Representations 140, no. 1 (2017): 10–26. http://dx.doi.org/10.1525/rep.2017.140.1.10.

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This essay offers both a genealogy of the concept of technological determinism and a metacritique of the ways academic accusations of fallaciousness risk stopping difficult but essential kinds of inquiry. To call someone a technological determinist is to claim all the moral force on your side without answering the question of what we are to do with these devices that infest our lives.

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Miller, Zane L., and Bruce Tucker. "The Revolt Against Cultural Determinism and the Meaning of Community Action: A View from Cincinnati." Prospects 15 (October 1990): 413–43. http://dx.doi.org/10.1017/s0361233300005950.

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Since the 1920s, the discourse about American urban culture has suggested the appropriateness of organizing metropolitan life around territorial subcommunities in two distinctive ways, each of which yielded a distinctive period in the history of professional city and social welfare planning. During the first period, which persisted into the 1950s, the planners focused on the problem of forging a coherent sense of metropolitan community among cultural groups conceived of as separate but equal (or potentially equal). To achieve this goal, they emphasized the role of experts in analyzing the forces controlling urban culture and in devising schemes to segregate, assure the integrity of, and foster mutual understanding and respect among cultural groups whose characteristics stemmed from forces beyond the control of experts or group members. During the second period, which began in the 1950s and persists in our own time, planners abandoned cultural group determinism and the quest for a segregated yet coherent metropolitan community of separate but equal groups in homogeneous neighborhoods. Instead they decided they could control the future of the metropolis by persuading individuals to create heterogeneous neighborhoods through a process of “community action” in which neighborhood residents would define their culture (“lifestyles”) by participating in the design of the social and physical environment of the neighborhood of their choice. This new pattern of thinking about urban culture, which centered on “individualism” and neighborhood rather than groups and metropolitan community, involved a revolt against cultural group determinism, the notion that individuals carry an identity determined by the accident of their membership in the group with characteristics determined by the experience of a group in a social and physical environment created by “outsiders” and or impersonal “forces.”

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Zagaria, Andrea, Agata Ando’, and Alessandro Zennaro. "Toward a Cultural Evolutionary Psychology: Why the Evolutionary Approach does not Imply Reductionism or Determinism." Integrative Psychological and Behavioral Science 55, no. 2 (April 20, 2021): 225–49. http://dx.doi.org/10.1007/s12124-021-09613-z.

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46

Hamilton, James F., and Kristen Heflin. "User production reconsidered: From convergence, to autonomia and cultural materialism." New Media & Society 13, no. 7 (March 31, 2011): 1050–66. http://dx.doi.org/10.1177/1461444810393908.

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This article addresses the phenomenon of user production. Upon addressing critically the concept of convergence, it suggests autonomia as an alternative perspective that is exceptionally sensitive to the novelty of digital-media work. However, its value remains limited due not only to a residual technological determinism, but also due to lacking a means of concrete, historical analysis of practice. We propose melding the insights of autonomia with a sustained analysis of practice through the cultural materialism of Raymond Williams. The article concludes with an analysis of user involvement at the cable-television and internet commercial company Current TV, which demonstrates the value of this melded perspective for making sense of user production.

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Braverman, Leonid, and Elena Guseva. "Dialogue of philosophy and synergetics regarding Yogachara and Madhyamika." KANT 36, no. 3 (September 2020): 107–15. http://dx.doi.org/10.24923/2222-243x.2020-36.21.

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The purpose of this article is a comparative analysis of the non-classical and post-non-classical paradigms of science (quantum physics and the theory of self-organization of open systems) with Buddhist philosophy, namely the consideration of the problems of determinism, causation and time through the prism of Buddhism. The dialogue between science and religion contains great potential for the spiritual and cultural development of humankind as a whole, cannot be belittled. The article discusses the positions of science and philosophy, revealed in the writings of I. Prigogine, I. Stengers, Nagarjuna and Asanga of such phenomena as quantum nonlocality, time, evolution and determinism.

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Волков, А., and A. Volkov. "On the Issue of Genetically-Cultural Foundations of Human Existence." Scientific Research and Development. Socio-Humanitarian Research and Technology 6, no. 3 (October 12, 2017): 13–20. http://dx.doi.org/10.12737/article_59d77ff17bfdb2.81432295.

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Borrowing his arguments from genetics and cross-cultural studies, the author reveals the problematic nature of the phenomenon of genetic determinism. The thesis such as: a) all the necessary «information» for the development of an organism resides in its genes; b) genes are the exclusive means by which this information is transmitted from one generation to the next; c) there is no meaningful feedback from the environment or the experience of the organism to its genes are under critical investigation. The author seeks to show that genetic and cultural factors are complementary in understanding of human being development. The author pays special attention for a person's ability to go beyond the local cultural identity and thereby keep an open mind to other cultures and traditions.

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Rogozhnikova, T. P., and M. V. Khomenko. "ANTHROPONYMIC SYSTEM OF THE 1701 CENSUS BOOK OF TARA REGION." Review of Omsk State Pedagogical University. Humanitarian research, no. 29 (2020): 83–87. http://dx.doi.org/10.36809/2309-9380-2020-29-83-87.

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The material for the study is a historical regional source of a fiscal nature. The system of naming Siberian taxpayers at the turn of the 20th–21st centuries is considered. Anthroponymic structures, socio-cultural determinism of structures and models, word-formation features of anthroponyms are revealed.

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Voracek, Martin, Lisa Mariella Loibl, Viren Swami, and Adrian Furnham. "Beliefs in Genetic Determinism and Attitudes towards Psychiatric Genetic Research: Psychometric Scale Properties, Construct Associations, Demographic Correlates, and Cross-Cultural Comparisons." Psychological Reports 101, no. 3 (December 2007): 979–86. http://dx.doi.org/10.2466/pr0.101.3.979-986.

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Using two new scales, this study examined beliefs in genetic determinism and attitudes towards psychiatric genetic research in student samples from Austria, Malaysia, Romania, and the United Kingdom. For both constructs, effects of culture were detectable, whereas those related to key demographics were either small and inconsistent across samples (political orientation and religiosity) or zero (sex and age). Judged from factorial dimensionality and internal consistency, the psychometric properties of both scales were satisfactory. Belief in genetic determinism had lower prevalence and corresponded only modestly to positive attitudes towards psychiatric genetic research which had higher prevalence. The correlations of both constructs with a preference of inequality among social groups (social dominance orientation) were modest and inconsistent across samples. Both scales appear appropriate for cross-cultural applications, in particular for research into lay theories and public perceptions regarding genetic vs environmental effects on human behavior, mental disorders, and behavioral and psychiatric genetic research related to these.

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Journal articles on the topic 'Cultural Determinism'

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