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Journal articles on the topic 'Cultural relativity'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

Fokkema, Douwe. "The relativity of cultural relativism." Journal of Literary Studies 9, no. 2 (1993): 117–24. http://dx.doi.org/10.1080/02564719308530035.

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2

Kadarisman, A. Effendi. "Linguistic Relativity, Cultural Relativity, and Foreign Language Teaching." TEFLIN Journal - A publication on the teaching and learning of English 16, no. 1 (2015): 1. http://dx.doi.org/10.15639/teflinjournal.v16i1/1-25.

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Every language is assumed to be unique, structurally and culturally. Taking this neo-Bloomfieldian assumption at the outset, this paper first points out the inadequacy of sentence grammars for foreign language teaching. Toward this end, the paper further argues for the necessity of understanding linguistic and cultural relativity. Linguistic relativity, or better known as the Sapir-Whorf hypothesis, suggests that the way we perceive and categorize reality is partly determined by the language we speak; and cultural relativity implies that verbalization of concepts in a particular language is of

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3

Chin, Daryl. "Theories of Cultural Relativity." Performing Arts Journal 16, no. 1 (1994): 87. http://dx.doi.org/10.2307/3245830.

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4

Flekkøy, Kjell, and Frank Larøi. "Cultural Relativity in Neuropsychology." Journal of the International Neuropsychological Society 7, no. 7 (2001): 899–900. http://dx.doi.org/10.1017/s1355617701217147.

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Aristotle was right: Give me a fixed point, and I will move the earth. The “earth” in this case is the urban, semiliterate, nontestwise patient, in particular from South Africa, with symptoms of mild or moderate head trauma and in need of neuropsychological assessment. The “fixed point” does not exist in the form of test given being the same as test received conceptually with valid norms to go with it. How then can we move the earth? With justice done to psychometric requirements and most importantly, to the mental abilities of the patient, we can not. The neuropsychological tests normed on We

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5

Martin, Miriam E., and Marshelle Henry. "Cultural Relativity and Poverty." Public Health Nursing 6, no. 1 (1989): 28–34. http://dx.doi.org/10.1111/j.1525-1446.1989.tb00567.x.

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6

Litvinovic, Gorjana. "Cultural Relativity in Cognition." Culture & Psychology 1, no. 2 (1995): 309–11. http://dx.doi.org/10.1177/1354067x9512011.

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7

Zhifang, Zhu. "Linguistic Relativity and Cultural Communication." Educational Philosophy and Theory 34, no. 2 (2002): 161–70. http://dx.doi.org/10.1111/j.1469-5812.2002.tb00295.x.

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8

Sharifian, Farzad. "Cultural Linguistics and linguistic relativity." Language Sciences 59 (January 2017): 83–92. http://dx.doi.org/10.1016/j.langsci.2016.06.002.

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9

Cassin, Barbara, and Roland Végső. "The Relativity of Translation and Relativism." CR: The New Centennial Review 12, no. 2 (2012): 23–45. http://dx.doi.org/10.1353/ncr.2012.0059.

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10

Willard, Andrew R., and K. N. Nayak. "Cultural Relativity, a Unified Theory of Knowledge." Human Rights Quarterly 7, no. 4 (1985): 567. http://dx.doi.org/10.2307/762157.

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11

Tan, Zaixi, and Lu Shao. "Translation and the relativity of cultural identities." Neohelicon 34, no. 1 (2007): 197–216. http://dx.doi.org/10.1007/s11059-007-1015-9.

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12

Nagengast, Carole, and Terence Turner. "Introduction: Universal Human Rights versus Cultural Relativity." Journal of Anthropological Research 53, no. 3 (1997): 269–72. http://dx.doi.org/10.1086/jar.53.3.3630954.

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13

Gendron, Maria, Debi Roberson, Jacoba Marieta van der Vyver, and Lisa Feldman Barrett. "Cultural Relativity in Perceiving Emotion From Vocalizations." Psychological Science 25, no. 4 (2014): 911–20. http://dx.doi.org/10.1177/0956797613517239.

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14

Elliott, Ann Christy. "Health Care Ethics: Cultural Relativity of Autonomy." Journal of Transcultural Nursing 12, no. 4 (2001): 326–30. http://dx.doi.org/10.1177/104365960101200408.

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15

Lucy, John A. "LINGUISTIC RELATIVITY." Annual Review of Anthropology 26, no. 1 (1997): 291–312. http://dx.doi.org/10.1146/annurev.anthro.26.1.291.

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16

Павленко and D. Pavlenko. "Hypothesis of Linguistic Relativity and Cross-cultural Communication." Modern Communication Studies 5, no. 6 (2016): 33–36. http://dx.doi.org/10.12737/22776.

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The article addresses cross-cultural communication from the standpoint of the theory of linguistic relativity. The author gives a historical survey of the emergence and development of approaches considering the correlation between language and thinking and goes on to analyze the Sapir-Whorf hypothesis. Guided by the idea that language is an open system, and hence possesses a number of creative and compensatory functions, the author concludes that it is possible to work out an effective transformation mechanism which will enable the student to use authentic language models and provide cross-cul

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17

Hardin, Erin E., Frederick T. L. Leong, and Samuel H. Osipow. "Cultural Relativity in the Conceptualization of Career Maturity." Journal of Vocational Behavior 58, no. 1 (2001): 36–52. http://dx.doi.org/10.1006/jvbe.2000.1762.

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18

Roberson, Debi, Jules Davidoff, Ian R. L. Davies, and Laura R. Shapiro. "Color categories: Evidence for the cultural relativity hypothesis." Cognitive Psychology 50, no. 4 (2005): 378–411. http://dx.doi.org/10.1016/j.cogpsych.2004.10.001.

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19

Baghdasaryan, Susanna. "On Language Determinism and Relativity." Armenian Folia Anglistika 7, no. 2 (9) (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-cultura

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20

Ross, Christopher. "Reconciling Claims to Transcendence with Evidence of Cultural Relativity." Journal of Indian Philosophy and Religion 4 (1999): 1–48. http://dx.doi.org/10.5840/jipr199941.

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21

Bruton, Brent. "Kuro-Kuro: A Portrait of Ethnocentrism and Cultural Relativity." Teaching Sociology 14, no. 4 (1986): 315. http://dx.doi.org/10.2307/1318406.

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22

Nagengast, Carole. "Women, Minorities, and Indigenous Peoples: Universalism and Cultural Relativity." Journal of Anthropological Research 53, no. 3 (1997): 349–69. http://dx.doi.org/10.1086/jar.53.3.3630958.

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23

Casasanto, Daniel. "A Shared Mechanism of Linguistic, Cultural, and Bodily Relativity." Language Learning 66, no. 3 (2016): 714–30. http://dx.doi.org/10.1111/lang.12192.

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24

Larry J. Reynolds. "The Challenge of Cultural Relativity: The Case of Hawthorne." ESQ: A Journal of the American Renaissance 49, no. 1-3 (2003): 129–47. http://dx.doi.org/10.1353/esq.2010.0000.

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25

Davidoff, Jules, Debi Roberson, and Laura Shapiro. "Squaring the Circle: The Cultural Relativity of 'Good' Shape." Journal of Cognition and Culture 2, no. 1 (2002): 29–51. http://dx.doi.org/10.1163/156853702753693299.

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AbstractThe Gestalt theorists of the early twentieth century proposed a psychological primacy for circles, squares and triangles over other shapes. They described them as 'good' shapes and the Gestalt premise has been widely accepted. Rosch (1973), for example, suggested that shape categories formed around these 'natural' prototypes irrespective of the paucity of shape terms in a language. Rosch found that speakers of a language lacking terms for any geometric shape nevertheless learnt paired-associates to these 'good' shapes more easily than to asymmetric variants. We question these empirical

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26

Mathews, M. R., and M. A. Reynolds. "Cultural relativity and accounting for sustainability: a research note." Accounting Forum 25, no. 1 (2001): 79–88. http://dx.doi.org/10.1111/1467-6303.00056.

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27

Takano, Yohtaro. "Methodological problems in cross-cultural studies of linguistic relativity." Cognition 31, no. 2 (1989): 141–62. http://dx.doi.org/10.1016/0010-0277(89)90021-8.

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28

Mutanen, Arto. "Relativity of Visual Communication." Coactivity: Philosophy, Communication 24, no. 1 (2016): 24–35. http://dx.doi.org/10.3846/cpc.2016.240.

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Communication is sharing and conveying information. In visual communication especially visual messages have to be formulated and interpreted. The interpretation is relative to a method of information presentation method which is human construction. This holds also in the case of visual languages. The notions of syntax and semantics for visual languages are not so well founded as they are for natural languages. Visual languages are both syntactically and semantically dense. The density is connected to the compositionality of the (pictorial) languages. In the paper Charles Sanders Peirce’s theor

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29

Beck, Adam. "Heidegger and Relativity Theory." Angelaki 10, no. 1 (2005): 163–79. http://dx.doi.org/10.1080/09697250500225826.

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30

Townley, Greg, Bret Kloos, Eric P. Green, and Margarita M. Franco. "Reconcilable Differences? Human Diversity, Cultural Relativity, and Sense of Community." American Journal of Community Psychology 47, no. 1-2 (2010): 69–85. http://dx.doi.org/10.1007/s10464-010-9379-9.

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31

Woo, Deborah. "China's importation of Western psychiatry: Cultural relativity and mental disorders." Theoretical Medicine 12, no. 1 (1991): 25–43. http://dx.doi.org/10.1007/bf02134776.

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32

Tubadji, Annie, Toby Denney, and Don J. Webber. "Cultural relativity in consumers' rates of adoption of artificial intelligence." Economic Inquiry 59, no. 3 (2021): 1234–51. http://dx.doi.org/10.1111/ecin.12978.

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33

Schopmeyer, Kim D., and Bradley J. Fisher. "Insiders and Outsiders: Exploring Ethnocentrism and Cultural Relativity in Sociology Courses." Teaching Sociology 21, no. 2 (1993): 148. http://dx.doi.org/10.2307/1318635.

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34

JANNEY, RICHARD W., and HORST ARNDT. "Universality and relativity in cross-cultural politeness research: A historical perspective." Multilingua - Journal of Cross-Cultural and Interlanguage Communication 12, no. 1 (1993): 13–50. http://dx.doi.org/10.1515/mult.1993.12.1.13.

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35

Vignoles, Vivian L., Xenia Chryssochoou, and Glynis M. Breakwell. "The Distinctiveness Principle: Identity, Meaning, and the Bounds of Cultural Relativity." Personality and Social Psychology Review 4, no. 4 (2000): 337–54. http://dx.doi.org/10.1207/s15327957pspr0404_4.

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Extending theories of distinctiveness motivation in identity (Breakwell, 1987; Brewer, 1991; Snyder & Fromkin, 1980), we discuss the precise role of distinctiveness in identity processes and the cross-cultural generality of the distinctiveness principle. We argue that (a) within Western cultures, distinctiveness is necessaryfor the construction of meaning within identity, and (b) the distinctiveness principle is not incompatible with non-Western cultural systems. We propose a distinction among three sources of distinctiveness: position, difference, and separateness, with different implicat

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36

Perera, Hector, Lorne Cummings, and Frances Chua. "Cultural relativity of accounting professionalism: Evidence from New Zealand and Samoa." Advances in Accounting 28, no. 1 (2012): 138–46. http://dx.doi.org/10.1016/j.adiac.2012.03.006.

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37

Martinez, Jean-Philippe. "Soviet Science as Cultural Diplomacy during the Tbilisi Conference on General Relativity." Vestnik of Saint Petersburg University. History 64, no. 1 (2019): 120–35. http://dx.doi.org/10.21638/11701/spbu02.2019.107.

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38

Edelstein, Michael R., and Deborah A. Kleese. "Cultural relativity of impact assessment: Native Hawaiian opposition to geothermal energy development." Society & Natural Resources 8, no. 1 (1995): 19–31. http://dx.doi.org/10.1080/08941929509380896.

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39

Shi'er, Ju. "The Cultural Relativity of Logic: From the Viewpoint of Ethnography and Historiography." Social Sciences in China 31, no. 4 (2010): 73–89. http://dx.doi.org/10.1080/02529203.2010.524368.

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40

Buttrick, Nicholas, Hyewon Choi, Timothy D. Wilson, et al. "Cross-cultural consistency and relativity in the enjoyment of thinking versus doing." Journal of Personality and Social Psychology 117, no. 5 (2019): e71-e83. http://dx.doi.org/10.1037/pspp0000198.

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41

Davies, Ian R. L., and Greville G. Corbett. "A cross-cultural study of colour grouping: Evidence for weak linguistic relativity." British Journal of Psychology 88, no. 3 (1997): 493–517. http://dx.doi.org/10.1111/j.2044-8295.1997.tb02653.x.

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42

EZHKOVA, IRINA. "THE PRINCIPLES OF COGNITIVE RELATIVITY, RATIONALITY AND CLARITY: APPLICATION TO CULTURAL THEORY." Cybernetics and Systems 35, no. 2-3 (2004): 229–57. http://dx.doi.org/10.1080/01969720490426812.

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43

Xie, Jia Lin, Jean-Paul Roy, and Ziguang Chen. "Cultural and individual differences in self-rating behavior: an extension and refinement of the cultural relativity hypothesis." Journal of Organizational Behavior 27, no. 3 (2006): 341–64. http://dx.doi.org/10.1002/job.375.

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44

ten Hagen, Sjang L. "The Local versus the Global in the history of relativity: The case of Belgium." Science in Context 33, no. 3 (2020): 227–50. http://dx.doi.org/10.1017/s0269889721000028.

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ArgumentThis article contributes to a global history of relativity, by exploring how Einstein’s theory was appropriated in Belgium. This may sound like a contradiction in terms, yet the early-twentieth-century Belgian context, because of its cultural diversity and reflectiveness of global conditions (the principal example being the First World War), proves well-suited to expose transnational flows and patterns in the global history of relativity. The attempts of Belgian physicist Théophile de Donder to contribute to relativity physics during the 1910s and 1920s illustrate the role of the war i

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45

Hu, Xiangnong. "The Relativity of Ren (Humaneness)." Asian Studies 9, no. 1 (2021): 181–201. http://dx.doi.org/10.4312/as.2021.9.1.181-201.

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A textual difference exists between 2A6 and 6A6 of the Mengzi: In 2A6, the heart-mind of ceyin (compassion), xiuwu (shame), cirang (courtesy and modesty), and shifei (moral judgement) are said to be the four “duan” (germs) of ren (humaneness), yi (optimal appropriateness), li (observance of the rites), and zhi (wisdom), whereas in 6A6, the term “duan” is not found. For this reason, some scholars today criticize the interpretation that translates “duan” as “starting point”, which implies a substantial difference between the four germs and ren, yi, li, and zhi that apparently does not exist in 6

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46

Hu, Xiangnong. "The Relativity of Ren (Humaneness)." Asian Studies 9, no. 1 (2021): 181–201. http://dx.doi.org/10.4312/as.2021.9.1.181-201.

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A textual difference exists between 2A6 and 6A6 of the Mengzi: In 2A6, the heart-mind of ceyin (compassion), xiuwu (shame), cirang (courtesy and modesty), and shifei (moral judgement) are said to be the four “duan” (germs) of ren (humaneness), yi (optimal appropriateness), li (observance of the rites), and zhi (wisdom), whereas in 6A6, the term “duan” is not found. For this reason, some scholars today criticize the interpretation that translates “duan” as “starting point”, which implies a substantial difference between the four germs and ren, yi, li, and zhi that apparently does not exist in 6

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47

Hodgson, Peter E. "Relativity and Religion: The Abuse of Einstein's Theory." Zygon? 38, no. 2 (2003): 393–409. http://dx.doi.org/10.1111/1467-9744.00506.

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48

Rötheli, Tobias F. "A Theory of Relativity of Cultures, Incomes and Happiness." Journal of Interdisciplinary Economics 33, no. 1 (2021): 54–73. http://dx.doi.org/10.1177/0260107921989905.

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The concepts of cultural relativism (introduced by Franz Boas) and hedonic relativism (introduced by Richard Easterlin) are reference points of a theory that addresses international differences in per capita incomes and variations in the contribution of income to happiness. The pivotal concept in this study is diligence. Painstaking effort, that is, diligence, is needed to produce high quality goods and services. The downside of such efforts lies in the psychological burden that comes with the necessary high level of self-control of the individual worker and the required organisational feedbac

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49

Tajima,, Yayoi, and Nigel Duffield,. "Linguistic versus cultural relativity: On Japanese-Chinese differences in picture description and recall." Cognitive Linguistics 23, no. 4 (2012): 675–709. http://dx.doi.org/10.1515/cog-2012-0021.

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AbstractThis study examines whether the sentence structure of particular languages predisposes speakers to particular attentional patterns. We hypothesized that the holistic attentional bias of Japanese participants observed in a previous study (Masuda and Nisbett 2001), attributed in that paper to pan-Asian cultural factors, is better interpreted as a consequence of specific linguistic properties of Japanese: namely, sentence structure. In experiments involving Japanese, English and Chinese native speakers, it was found that Japanese participants reported more Ground information before mentio

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50

HU, DANIAN. "Organized criticism of Einstein and relativity in China, 1949––1989." Historical Studies in the Physical and Biological Sciences 34, no. 2 (2004): 311–38. http://dx.doi.org/10.1525/hsps.2004.34.2.311.

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ABSTRACT: Albert Einstein's unique high status in China made him an easy target of political attacks and maneuvers during the Cultural Revolution. The criticism began with a middle-school teacher's attack on general relativity and developed into organized campaigns after gaining support from two powerful, radical Party propagandists, Chen Boda and Yao Wenyuan. While Chen supported the criticism out of political ambition and cultural prejudice, Yao exploited it to attack his political rival Zhou Enlai and maintain absolute control of Chinese science by orthodox Marxist ideology. The criticism l

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