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Journal articles on the topic 'Xenophilia'

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Published: 24 May 2025
Last updated: 30 May 2025

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1

Acadia, Lilith. "Conquering Love." Common Knowledge 26, no. 3 (August 1, 2020): 407–30. http://dx.doi.org/10.1215/0961754x-8521507.

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In a contribution to a symposium on xenophilia, this essay — a study of Brian Friel’s 1980 play Translations — raises the question of whether all xenophilia is by nature doomed to fail. Set in Ireland in 1833, the drama centers on the tension arising from a young British lieutenant’s falling in love with an Irish-speaker while he is in her country to translate Irish place-names into English for an imperial cartographic survey. While the lieutenant is referred to in the play as a Hibernophile, the essay interprets his love as xenophilic: love for the foreignness rather than the Irishness of what he encounters. The lieutenant’s love of foreign places and their names impedes his effort to systematize Ireland for imperial ends, and his love for an Irish woman brings about his own undoing. Applying Simone de Beauvoir’s view of alterity to the lieutenant’s xenophilia, the essay questions whether the English written over the Irish in this play and the lieutenant’s desire written over the objects of his love obscure enough of the other’s otherness to render his xenophilia no longer viable.
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2

Shankman. "Xenophilia." Arion: A Journal of Humanities and the Classics 28, no. 2 (2020): 73. http://dx.doi.org/10.2307/arion.28.2.0073.

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3

Shankman, Steven. "Xenophilia." Arion: A Journal of the Humanities and the Classics 28, no. 2 (2020): 73–94. http://dx.doi.org/10.1353/arn.2020.0038.

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4

Watson, P. J., Benjamin S. Reagan, Zhuo Job Chen, and Ronald J. Morris. "Xenophilia and the Religious Openness Hypothesis: Love of the “Stranger” within Religious Fundamentalist and Biblical Foundationalist Ideological Surrounds." Journal of Psychology and Theology 47, no. 4 (October 28, 2018): 243–58. http://dx.doi.org/10.1177/0091647118807184.

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While research documents conservative religious tendencies towards a fear (“phobia”) of the stranger (“xeno”), this investigation sought to evaluate possible additional potentials for a love (“philia”) of the stranger (“xeno”). Procedures explored a preliminary measure of religious xenophilia that defined xenophilic love and xenophilic grace factors in a sample of 279 American Christian university undergraduates. Xenophilic correlations with religious fundamentalism, biblical foundationalism, social dominance orientation, religious schema, and other religious and psychological constructs uncovered conservative religious potentials for social openness. Partial correlations controlling for biblical foundationalism described a more psychologically closed and less xenophilic religious fundamentalist ideological surround, whereas partial correlations controlling for religious fundamentalism revealed a more psychological open and xenophilic biblical foundationalist surround. These data supported the Religious Openness Hypothesis by confirming the potentials of conservative religious commitments for social as well as for psychological openness.
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5

Urita, Michiko. "The Xenophilia of a Japanese Ethnomusicologist." Common Knowledge 27, no. 1 (January 1, 2021): 86–103. http://dx.doi.org/10.1215/0961754x-8723047.

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This autobiographical, sociological, and musicological essay, written for a symposium on xenophilia, concerns how the love of a foreign culture can lead to a better understanding and renewed love of one’s own. The author, a Japanese musicologist, studied Hindustani music with North Indian masters, both Hindu and Muslim, and concluded that it is the shared concept of a “sound-god” that brings them together on stage in peaceful celebration with audiences from religious communities often at odds. The author’s training in ethnomusicology began in India in 1992, immediately after the violent demolition of the Babri Masjid mosque in Ayodhya by militant Hindus, but even at that time she found no trace of such belligerence in the Hindustani musical world. Years later, while conducting research on the Shinto music rituals of her own culture, she discovered a little-known imperial and aristocratic cult of Myō’onten, a Japanese form of the Hindu goddess of music, Saraswati, who is presently an object of devotion for both Hindu and Muslim musicians in North India. This essay, based on nearly three decades of research in India and Japan, offers some answers to a question raised repeatedly in the Common Knowledge symposium on xenophilia: What is the source of the xenophilic impulse and the power that sustains it?
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6

Albera, Dionigi. "Beyond Xenophilia." Common Knowledge 26, no. 1 (January 1, 2020): 39–64. http://dx.doi.org/10.1215/0961754x-7899587.

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This essay responds to Jeffrey Perl’s introduction to a long-term project of Common Knowledge titled “Xenophilia: Symposium on Xenophobia’s Contrary.” (Perl’s introduction, “Self-Identity and Ambivalence,” appears in CK 23, no. 2 [May 2017]: 225–31.) Responding to a cue from Perl, Albera undertakes an archaeology of the intellectual tools that produced the unstable antinomy of the terms xenophilia and xenophobia. Despite the appearance of antiquity conferred by the Greek roots of both terms, they are the product of a fairly recent and quintessentially modern dynamic. They integrate tacit assumptions of a modern nationalist posture that produces fixed identities and categorizations. Instead of this compromised pair of terms, Albera offers philoxenia, with its distinct genealogy, as it delimits a reciprocal commitment to hospitality, which is pragmatic and relatively unproblematic, rather than a demand for love or an expectation of loathing. The concept of xenophilia presupposes an abstract category—the xenos—that it regards as anterior to, and independent of, any concrete determinations, while philoxenia understands the xenos to be a quite specific individual. Philoxenia, moreover, does not subscribe to the identity principle: the alien, in the relationship known as philoxenia, is not conceived as differing radically from oneself or even as being self-identical or coherent. And finally, while the xenophile’s feelings tend to oscillate between supposedly coherent cultural positions, philoxenia is characterized by ambiguity, which produces none of the symptoms engendered by the ambivalence of xenophilia.
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7

Perl, Jeffrey M. "Beyond Xenophilia." Common Knowledge 26, no. 1 (January 1, 2020): 65–87. http://dx.doi.org/10.1215/0961754x-7899724.

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This essay, by the editor of Common Knowledge, responds to a piece by Dionigi Albera that, in turn, responds to Jeffrey Perl’s introduction, published in May 2017, to CK’s multipart symposium on xenophilia. Albera argues that the ambivalence that Perl observes in many instances of xenophilia needs genealogical explanation, and Albera turns for this purpose to analysis of the relationship between Aphrodite and Ares in Greco-Roman mythology. In the present piece, Perl extends that exploration in analysis of a series of images in which the gods of love and war, along with their illegimate children Eros and Phobos (or philia and phobia), are given comical and often vulgar treatment by artists ranging from Botticelli and Mantegna, in the fifteenth century; to Titian, Veronese, and Tintoretto, in the sixteenth; to Rubens, Jan Bruegel the Elder, and Poussin, in the seventeenth; to Lagrenée, in the eighteenth; to David and Guillemot, in the nineteenth; to Jeff Koons in our own day. Perl and Albera agree with these artists that the antithetical pair, Aphrodite and Ares, have a fully logical, if furtive relationship in mythology, iconography, and psychology. The idealization to which the comic images respond—that when warriors make love, there is no warfare—is laughed, again and again, out of court. But Perl’s concern, unlike Albera’s, is that this cynicism on the part of artists and advanced intellectuals means that, despite their ostensible preference for peace over conflict, they will always find cause to undermine every effort to make way for peace.
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8

Roden, David. "Subtractive-Catastrophic Xenophilia." Identities: Journal for Politics, Gender and Culture 16, no. 1-2 (December 28, 2019): 40–46. http://dx.doi.org/10.51151/identities.v16i1-2.371.

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Subtraction is a critical method whereby a cognitively inaccessible reality is thought in terms of its inaccessibility or “subtraction” from discourse. In this essay I begin by considering the role of subtraction in Alain Badiou’s work, where the method receives its most explicit contemporary articulation. I then generalize subtraction beyond Badiou’s ontology to explore a productive aporia in posthumanist theory. The implicit subtraction of posthumanist epistemology and ontology, I claim, confronts theorists of the posthuman with an inescapable tension between their philosophical language and its deployment within the historical situation I call the “posthumanist predicament.” This reveals an equivalence between ontological subtraction and an empty compulsion to become what one cannot yet think, or “xenophilia.” That is, between a philosophy of limits that forecloses the thought of the posthuman (qua defined structure or subject) through subtraction and an implicit desire to construct or “become” this subtracted, unpresented posthuman. Author(s): David Roden Title (English): Subtractive-Catastrophic Xenophilia Journal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 16, No. 1-2 (Summer - Winter 2019) Publisher: Institute of Social Sciences and Humanities - Skopje Page Range: 40-46 Page Count: 7 Citation (English): David Roden, “Subtractive-Catastrophic Xenophilia,” Identities: Journal for Politics, Gender and Culture, Vol. 16, No. 1-2 (Summer - Winter 2019): 40-46.
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9

Valdina, Peter. "YOGA AND XENOPHILIA." Common Knowledge 23, no. 2 (April 2017): 303–24. http://dx.doi.org/10.1215/0961754x-3815832.

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10

Rivera-Pagán, Luis N. "Xenophilia or Xenophobia." Ecumenical Review 64, no. 4 (December 2012): 575–89. http://dx.doi.org/10.1111/erev.12013.

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11

Fliche, Benoît, and John Angell. "Xenophilia, Difference, and Indifference." Common Knowledge 24, no. 2 (April 1, 2018): 218–33. http://dx.doi.org/10.1215/0961754x-4362421.

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12

Perl, Jeffrey M. "Xenophilia, Difference, and Indifference." Common Knowledge 24, no. 2 (April 1, 2018): 234–38. http://dx.doi.org/10.1215/0961754x-4362433.

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13

Clermont, Kevin M., and Theodore Eisenberg. "Xenophilia in American Courts." Harvard Law Review 109, no. 5 (March 1996): 1120. http://dx.doi.org/10.2307/1342264.

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14

Owens, Patricia A. "Xenophilia, Gender, and Sentimental Humanitarianism." Alternatives: Global, Local, Political 29, no. 3 (June 2004): 285–304. http://dx.doi.org/10.1177/030437540402900303.

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15

Clooney, Francis X. "Alienation, Xenophilia, and Coming Home." Common Knowledge 24, no. 2 (April 1, 2018): 280–90. http://dx.doi.org/10.1215/0961754x-4362469.

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16

Nørfelt, Astrid W., Florian Kock, and Alexander Josiassen. "Tourism Xenophilia: Examining Attraction to Foreignness." Journal of Travel Research 59, no. 8 (November 8, 2019): 1386–401. http://dx.doi.org/10.1177/0047287519883037.

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Individuals have demonstrated an attraction toward foreignness, which, arguably, constitutes a central reason to travel. Drawing on research from social and evolutionary psychology, the authors provide the first investigation of tourism xenophilia (TXI), which we define as individuals’ attraction toward the perceived foreignness of destinations. Across three studies, the authors conceptualize, develop, and apply a reliable, valid, and parsimonious TXI scale. The results show that TXI explains several important tourist and resident behaviors, such as willingness to engage with locals, willingness to stay at a bed-and-breakfast, intention to try local food, resident hospitality, support for immigration policies, and travel to foreign destinations. The authors also empirically investigate three key antecedents of TXI: promotion focus, boredom proneness, and mind-wandering. Finally, implications for academics and practitioners are discussed.
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17

Grass, Sean. "From Xenophobia to Xenophilia: Dickens's Continental Drift." Dickens Studies Annual 48, no. 1 (September 1, 2017): 1–20. http://dx.doi.org/10.5325/dickstudannu.48.2017.0001.

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Abstract In the decades between Charles Dickens's portrayal of Count Smorltork in The Pickwick Papers and his account of the foreign visitor who smashes Mr. Podsnap's chauvinism to atoms in Our Mutual Friend, Dickens's attitude toward Continental foreigners seems to have undergone a radical renovation. This essay argues that one key to understanding Dickens's “drift” from xenophobia to xenophilia is to trace its imaginative origins in the essay “Travelling Abroad” (1860), which centers upon an English traveler on the Continent who is dogged by nightmarish visions of cannibalism and corpses—who is riddled through, that is, with the powerful compulsion to consume what he sees. “Travelling Abroad” thus foreshadows and bridges the sophisticated economic critiques of Great Expectations and Our Mutual Friend, and it does so in the act of indicting Englishness, not foreignness, for the barbarity implicit in its narrator's imagined acts. In this sense, I suggest, Dickens's apparently softened view of foreigners in Our Mutual Friend has much to do with his hardened attitude toward England, and particularly his hardened view of the psychological and cultural effects of its maturing capitalism.
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18

Grass, Sean. "From Xenophobia to Xenophilia: Dickens's Continental Drift." Dickens Studies Annual 48, no. 1 (September 1, 2017): 1–20. http://dx.doi.org/10.5325/dickstudannu.48.1.0001.

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Abstract In the decades between Charles Dickens's portrayal of Count Smorltork in The Pickwick Papers and his account of the foreign visitor who smashes Mr. Podsnap's chauvinism to atoms in Our Mutual Friend, Dickens's attitude toward Continental foreigners seems to have undergone a radical renovation. This essay argues that one key to understanding Dickens's “drift” from xenophobia to xenophilia is to trace its imaginative origins in the essay “Travelling Abroad” (1860), which centers upon an English traveler on the Continent who is dogged by nightmarish visions of cannibalism and corpses—who is riddled through, that is, with the powerful compulsion to consume what he sees. “Travelling Abroad” thus foreshadows and bridges the sophisticated economic critiques of Great Expectations and Our Mutual Friend, and it does so in the act of indicting Englishness, not foreignness, for the barbarity implicit in its narrator's imagined acts. In this sense, I suggest, Dickens's apparently softened view of foreigners in Our Mutual Friend has much to do with his hardened attitude toward England, and particularly his hardened view of the psychological and cultural effects of its maturing capitalism.
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19

Kamchybekov, Myrza. "THE PROBLEM OF ACCULTURATION AND INTEGRATION OF THE KYRGYZ MULTIETHNIC SOCIETY: TOLERANCE, PREJUDICE AND DISCRIMINATION OF NATIONAL MINORITIES." Alatoo Academic Studies 23, no. 2 (June 30, 2023): 440–52. http://dx.doi.org/10.17015/aas.2023.232.43.

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This article presents the results of a study that is certainly important for revealing the topic of self-understanding. Living in the ethno-cultural conditions of a young sovereign state, on the one hand, has a similar impact on the development of self-understanding of personal and social identity both among representatives of the titular ethnic group of Kyrgyzstan and other large ethnic groups living in modern Kyrgyzstan, namely, the Ideal Self and a positive attitude towards other groups play a central role in the formation of I am an Identity. The issues of xenophobia, xenophilia, and control of beliefs should be taken into account when developing self-understanding of personal and social identity of representatives of other peoples living in Kyrgyzstan. Without finding a balance between the Ideal Self and the Real Self, xenophobia and xenophilia, the process of becoming a balanced Self-Identity can be extremely difficult for representatives of other peoples living in Kyrgyzstan, which will inevitably lead to ethnic conflicts, clashes on national grounds.
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20

Myrzabek, Kamchybek, and Chinara Shakeeva. "Psychological and pedagogical problems of personal self-understanding in Kyrgyz society." BIO Web of Conferences 120 (2024): 01016. http://dx.doi.org/10.1051/bioconf/202412001016.

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This article presents the results of the study, which from a new perspective are important for revealing the problem of self-understanding of the individual. Through empirical and experimental data, it is confirmed that living in the ethno-cultural conditions of a young sovereign state, on the one hand, has a similar effect on the development of self-understanding of personal and social identity both among representatives of the titular ethnic group of Kyrgyzstan and other large ethnic groups living in modern Kyrgyzstan, and so, I am an Ideal and positive attitude In relation to other people's groups, they play a central role in the formation of Self-Identity. On the other hand, it is important to take into account the issues of xenophobia, xenophilia, and control of beliefs when developing self-understanding of personal and social identity of representatives of other people’s living in Kyrgyzstan. Without finding a balance between the Ideal Self and the Real Self, xenophobia and xenophilia, the process of becoming a balanced Self-Identity can be extremely difficult for representatives of other people’s living in Kyrgyzstan, which will inevitably lead to ethnic conflicts, clashes on national grounds.
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21

Myrzabek, Kamchybek, and Asel Shaiyldaeva. "Healthy lifestyle culture formed through prism of self-understanding of personal and social identity." BIO Web of Conferences 120 (2024): 01017. http://dx.doi.org/10.1051/bioconf/202412001017.

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The present research results are important from a new perspective for revealing the problem of self-understanding of the personality of the titular ethnic group of Kyrgyzstan and other nationalities living in the country, aged up to 30 years or older. Empirical and experimental data confirmed that living in the ethnocultural conditions of a young sovereign state, on the one hand, has a similar effect on the development of self-understanding of personal and social identity both among representatives of the titular ethnic group of Kyrgyzstan and among other large ethnic groups living in modern Kyrgyzstan, and so, the I-Ideal and a positive attitude towards other groups play a central role in the formation of self-identity and of a healthy lifestyle. On the other hand, the issues of xenophobia-xenophilia and of control of beliefs are important to consider in the development of self-understanding of personal and social identity of representatives of other nations living in Kyrgyzstan. Without finding a balance between the I-Ideal and the I-Real, xenophobia-xenophilia, developing a balanced Self-Identity can be extremely difficult for representatives of other peoples living in Kyrgyzstan, which will inevitably lead to ethnic conflicts and clashes on national grounds.
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22

OWEN, JOY. "Xenophilia in Muizenberg, South Africa: New potentials for race relations?" City & Society 28, no. 3 (December 2016): 365–86. http://dx.doi.org/10.1111/ciso.12097.

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23

Clermont, Kevin M., and Theodore Eisenberg. "Xenophilia or Xenophobia in U.S. Courts? Before and After 9/11." Journal of Empirical Legal Studies 4, no. 2 (July 2007): 441–64. http://dx.doi.org/10.1111/j.1740-1461.2007.00095.x.

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24

Boyarin, Daniel, Anne Marie Wolf, and Lilith Acadia. "Introduction." Common Knowledge 26, no. 3 (August 1, 2020): 373–84. http://dx.doi.org/10.1215/0961754x-8521483.

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Responding to doubts expressed by contributors to the Common Knowledge symposium on xenophilia, this introduction to the seventh and final installment seeks to explain the critics’ methodological concerns in a case study of strong affect in the Babylonian Talmud. Examining the story of Rav Rehumi and his wife in Ketubot 62b, the author inquires whether differences of culture and the passage of time make it impossible for us to determine whether love is the affect involved. The case is especially difficult to resolve, given that, while there may be two lovers in this narrative, there may be three objects of love: the rabbi, his wife, and the Torah. In the story, Rav Rehumi is so ravished by Torah that he forgets his wife. Since the narrative does not predicate that he chose not to visit her but, rather, that he was swept away, the author proposes that “studying Torah is sex, not like sex, but sex itself.” The story describes not sublimation of libido but its desublimation. If so, the story confronts us with an unnamed affect in ancient Jewish culture that “encompasses both the joy of sex and the joy of text.” It is not that, dourly, the Talmudic Rabbis cannot imagine, or that they ignore, corporeal pleasure; it is rather that the erotic experience of Torah is the same pleasure but, at least for them, even stronger. This piece concludes, therefore, that a term like xenophilia, which incorporates the word love (philia), is not universally applicable across cultures and epistemai. The concept of love is too various.
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25

van der Geest, Sjaak. "Alien origins: xenophilia and the rise of medical anthropology in the Netherlands." Anthropology & Medicine 19, no. 1 (April 2012): 9–16. http://dx.doi.org/10.1080/13648470.2012.660469.

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26

Ipgrave, Michael. "Andrew Shanks, Hegel versus ‘Inter-Faith Dialogue’: A General Theory of True Xenophilia." Theology 119, no. 4 (June 20, 2016): 297–99. http://dx.doi.org/10.1177/0040571x16640234m.

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27

Akeem, Amodu Adekunle. "Xenophobia and Africa in the 21st Century: Towards a Xenophilial Framework For Sustainable Development*." International Journal of Social Sciences and Humanities Invention 6, no. 10 (October 18, 2019): 5679–82. http://dx.doi.org/10.18535/ijsshi/v6i10.04.

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Africa and in fact all of the globe is experiencing unprecedented and fast-paced changes at virtually all fronts; political, ecological and economic, among others. The almost inseparable twin phenomena of globalization and digitalization have created what can best be described an Heraclitean global society of constant flux; a society of constant change that reminds us of the Greek Logos of Heraclitus. The continent Africa in particular finds itself in a constantly evolving globe where time is of the essence and where no one waits for the other to catch up. Africa in the 21st century exists within a framework of global competitiveness and knowledge economy; a world where what you bring to the global table determines or defines your identity or place in the global village. The germane question is: is the continent Africa ready to take its place in the emergent globalized society of the 21st century? Put differently, is the continent Africa on the path to sustainable development? Are the dynamics playing out on the contemporary African continent supportive of the kind of roadmap capable of engendering growth and development? Against the background of the prevalent and contemporary experiences of xenophobia and xenophobic attacks in Africa, the paper attempts to interrogate the phenomenon xenophobia vis-à-vis the desideratum for sustainable development in Africa. The paper comes in three overlapping parts. In the first part we conceptualize the phenomenon xenophobia. With particular reference to South Africa, the second part of the paper discusses the content and consequences of the African experience of xenophobia and xenophobic behaviors and tendencies. Against a background of the need to address the threats poised by contemporary xenophobic trends and tendencies, the paper, in the third part, develops an epistemological construct xenophilia as a veritable opposite to counter narrative to xenophobia. The fourth and concluding part of the paper prescribes a xenophilial framework, which the paper argues provides a veritable tool for positioning Africa for development in the 21st century.
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Segovia-Cuéllar, Andrés, and Lorenzo Del Savio. "On the use of evolutionary mismatch theories in debating human prosociality." Medicine, Health Care and Philosophy 24, no. 3 (May 12, 2021): 305–14. http://dx.doi.org/10.1007/s11019-021-10025-4.

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AbstractAccording to some evolutionary theorists human prosocial dispositions emerged in a context of inter-group competition and violence that made our psychology parochially prosocial, ie. cooperative towards in-groups and competitive towards strangers. This evolutionary hypothesis is sometimes employed in bioethical debates to argue that human nature and contemporary environments, and especially large-scale societies, are mismatched. In this article we caution against the use of mismatch theories in moral philosophy in general and discuss empirical evidence that puts into question mismatch theories based on parochial prosociality. Evolutionary mismatch theories play at best a rhetorical role in these moral debates and may misrepresent the status of relevant evolutionary research. We finally recommend that moral philosophers interested in the evolutionary literature also engage with dispositions such as xenophilia and social tolerance to counterbalance the focus on psychological mismatches adopted so far.
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Dausner, René. "Humanity and hospitality." Scripta Instituti Donneriani Aboensis 28 (April 3, 2018): 51–67. http://dx.doi.org/10.30674/scripta.70067.

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In contrast to discourses on the relation between religion and violence, this project focuses on the biblical commitment that God can be understood as the one who ‘loves the stranger’ (Deut. 10:18). With regard to this central passage it will be asked what are the implications that this image of God can offer? In what way can monotheism be interpreted as ‘a school of xenophilia’ (E. Levinas)? What does the inclination of God to the stranger mean for the understanding of humanity, metaphysics, and migration? Jacques Derrida (1930–2004) has suggested that we understand metaphysics, in the context of the thinking of Levinas, as ‘an experience of hospitality’ (Derrida 1999a: 46). With regard to this idea, I would like to ask what role can (the question of) God play within the political, sociological, ethical, etc. discourses of diversity and migration?
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30

Friedman, Harris. "Xenophilia as a Cultural Trap: Bridging the Gap Between Transpersonal Psychology and Religious/Spiritual Traditions." International Journal of Transpersonal Studies 28, no. 1 (January 1, 2009): 107–11. http://dx.doi.org/10.24972/ijts.2009.28.1.107.

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31

Friedman, Harris. "Xenophilia as a Cultural Trap: Bridging the Gap Between Transpersonal Psychology and Religious/ Spiritual Traditions." International Journal of Transpersonal Studies 28, no. 1 (January 1, 2009): 107–11. http://dx.doi.org/10.24972/ijts.2010.28.1.107.

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32

Stürmer, Stefan, and Alison E. F. Benbow. "Psychological Foundations of Xenophilia: Understanding and Measuring the Motivational Functions of Exploratory Cross-Cultural Contact." Personality and Social Psychology Bulletin 43, no. 11 (August 2, 2017): 1487–502. http://dx.doi.org/10.1177/0146167217722555.

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Two multipart studies (total N = 1,638) were conducted to introduce and test a functional perspective on exploratory cross-cultural contact. Studies 1a and 1b addressed the lack of standardized measures and developed a psychometrically valid inventory of six individual motivational functions: knowledge and understanding, value expression, professional advancement, social development, personal-, and group-image concerns. Studies 2a and 2b produced experimental evidence that different environments offer differing “fulfillment opportunities” such that the motivating potential of a distinct contact function results from a function by environment fit. First, participants were more persuaded by and wanted to visit a cultural center more when it matched their motivational functions (Study 2a). Second, participants showed a preference to choose an intercultural interaction partner with a higher potential over a partner with a lower potential to fulfill their primary cross-cultural contact motivation (Study 2b, preregistered). Theoretical and practical implications of this perspective are discussed.
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33

Yusim, Mark. "“How Many Brothers-in-Law — So Many Wolves”. Yuri Krizhanich on “Chuzhebeshie” (Xenophilia) and Dynastic Marriages." ISTORIYA 15, no. 8 (142) (2024): 0. https://doi.org/10.18254/s207987840031681-8.

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The article examines the concept of union as a mode of political association characteristic for the medieval society and its feudal organization, in which power was closely tied to a person, family and dynasty. The main form of state union was dynastic marriage, although the cause of union could also be conquest or the election of a monarch to the vacant throne of a neighboring state. Because of this personal and family character of unions, many of them were short-lived, but some of them, due to geographical and other conditions and circumstances, grew into real and lasting unions, as, for example, the history of insular Great Britain shows. The unions between French and English dynasties, on the other hand, did not lead to real unification. In Italy, due to the fragmentation of the country, political marriages, despite their high frequency, also did not lead to the formation of stable alliances and served only private political purposes. An example of a sharply negative attitude to interstate matrimonial alliances are the views of the encyclopedist writer Yuri Krizhanich, expressed in his treatise “Politics” (Razgowory ob wldatelystwu), written in Russia in 1663—1666.
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Kim, David Haekwon, and Ronald R. Sundstrom. "Anti-Asian Racism." American Philosophical Quarterly 60, no. 4 (October 1, 2023): 411–24. http://dx.doi.org/10.5406/21521123.60.4.08.

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Abstract Over the last twenty-five years, philosophers have offered increasingly more sophisticated accounts of the nature and wrongness of racism. But very little in this literature discusses what is distinctive to anti-Asian racism. This gap exists partly because philosophy, like much of U.S. culture, has been influenced by civic narratives that center anti-black racism in ways that leave vague anti-Asian racism. We discuss this conceptual gap and its effects on understanding anti-Asian racism. In response to this problem, we offer an account of anti-Asian racism not beholden to the black-white binary. In our view, xenophobia, as a form of civic ostracism, plays a distinctive role in anti-Asian racism and admits of a complexity that is worth philosophical study. We also begin an exploration of a correlated phenomenon, namely xenophilia. It has a peculiar, often pernicious, presence in anti-Asian racism and sexism, but it is morally more complex than xenophobia.
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Schorsch, Jonathan. "The Return of the Tribe." Common Knowledge 27, no. 1 (January 1, 2021): 40–85. http://dx.doi.org/10.1215/0961754x-8723035.

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As a part of “Xenophilia: A Symposium on Xenophobia’s Contrary” in Common Knowledge, this essay examines the interest in, affection for, friendship with, and romanticization of Native Americans by Jews in the United States since the 1960s. The affinity is frequent among Jews with “progressive” or “countercultural” inclinations, especially those with strong environmental concerns and those interested in new forms of community and spirituality. For such Jews, Native Americans serve as mirror, prod, role model, projection, and fictive kin. They are regarded as having a holistic and integrated culture and religiosity, an unbroken connection to premodern attitudes and practices, an intimate relationship with the earth and with nonhuman creatures, along with positive feelings toward their own traditions and a simple, honest, and direct way of living. All of these presumed characteristics offer to progressive Jews parallels and contrasts to contemporary Jewishness and Judaism. For some, Native America has become a path back to a reconstructed Jewishness and Judaism; for others, a path away. Each path is assessed in this article with respect to questions of authenticity, psychobiography, family history, theology, and theopolitics.
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Wolf, Anne Marie. "“Looking for Love in All the Wrong Places”?" Common Knowledge 26, no. 3 (August 1, 2020): 385–406. http://dx.doi.org/10.1215/0961754x-8521495.

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Examining, for a symposium on xenophilia, the views of some of the period’s most open-minded and tolerant thinkers, as well as the historical development of Christian writers’ treatment of Muslims, this article considers whether the term Islamophilia can be applied to any Christian’s attitudes during the Middle Ages. The analysis considers what qualifies as an expression of love for Muslims, the distinction between positive regard for Islam and positive regard for Muslims, and whether Islamophilia essentializes Muslims in the same way that Islamophobia does. The author argues that any search for Christian Islamophilia must be broad enough to encompass evidence found in unexpected places. For instance, due to the Christian belief that Muslims who did not convert to Christianity would suffer eternally, a desire to convert them may well qualify as a stance of love toward them, despite the offense to modern sensibilities that such implies. Paradoxically, indifference toward Muslims’ religion, such as on the part of neighbors or business partners, might also have a place in a discussion of Islamophilia, precisely because it rejects essentialism.
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Shang, Guowen, and Lili Yang. "Practicing and Managing Foreign Toponyms in China: Cultural Politics and Ideologies." Names 71, no. 2 (June 8, 2023): 1–11. http://dx.doi.org/10.5195/names.2023.2435.

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This study examines the vogue of adopting foreign-origin place names in Chinese cities and the Chinese governments’ endeavors to regulate the toponymic landscape. The place naming practices, management, and public attitudes concerning foreign toponyms are analyzed to reveal the cultural politics and ideologies of place naming in China’s context. It is found that the foreign toponyms emplaced in urban space mostly have Western origins or roots, and their profusion is largely attributed to their associated symbolic capital, and the clientele’s taste and class identity. In the rectification process, Chinese governments at different levels constructed themselves as protectors of traditional Chinese culture and guards against xenophilia, thus enhancing their symbolic power and governing legitimacy. The general public has resisted top-down toponymic planning via acts of citizenship to reclaim the rights of naming and owning public space. Our findings suggest that nowadays, even in highly regulated societies like China, it would be hard to achieve the expected planning goals when governments simply resort to hegemonic power to implement the place (re)naming policies.
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Magid, Shaul. "Loving Judaism through Christianity." Common Knowledge 26, no. 1 (January 1, 2020): 88–124. http://dx.doi.org/10.1215/0961754x-7899599.

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This contribution to the Common Knowledge symposium on xenophilia examines the life choices of two Jews who loved Christianity. Elijah Zvi Soloveitchik, born into an ultra-Orthodox, nineteenth-century rabbinic dynasty in Lithuania, spent much of his life writing a Hebrew commentary on the Gospels in order to document and argue for the symmetry or symbiosis that he perceived between Judaism and Christianity. Oswald Rufeisen, from a twentieth-century secular Zionist background in Poland, converted to Catholicism during World War II, became a monk, and attempted to immigrate to Israel as a Jew in 1958. Rufeisen, while permitted to move to Israel to join a Carmelite monastery in Haifa, was denied the right to immediate citizenship of Israel which the Law of Return guarantees to all bona fide Jews. And this particular Soloveitchik has largely been forgotten, given the limits of Jewish interest in the New Testament and of Christian attention to rabbinic literature. This article explores the complex and vexing questions that the careers of these two men raise about the elusive distinctions between Judaism and Christianity, on the one hand, and, on the other, between the Jewish religion and Jewish national identity.
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Pons, Christophe. "Exopraxes of Predation and the Use of Alterity in Cape Verde." Common Knowledge 26, no. 2 (April 1, 2020): 298–307. http://dx.doi.org/10.1215/0961754x-8188904.

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As part of a cluster of articles on religious exopraxis, within a larger symposium on xenophilia, this essay protests against the optimistic casting of exopraxis as a sign of fluidity, porosity, and openness. It argues instead that the pragmatic capacity to navigate alien practices and spaces of devotion can also be predatory. There are cases in which exopraxis amounts to an act of predation on what makes a religion to which one does not belong successful, and there are cases in which it amounts to an act of appropriation, for one’s own purposes, of a sacred place belonging to another religion. This essay details examples found in Cape Verde, whose creole society developed from the admixture of its Portuguese settlers and its formerly enslaved African population. In the late 1990s and early 2000s, Cape Verde, like many other countries in the “global South,” emerged as a scene of fierce competition between campaigns of evangelization visited on the country from Europe, the United States, Africa, and Brazil. Most of the evangelists have been Christian, but since 2010, ascetic strains of Islam have also entered the local religious field. These emergent contexts are generating unprecedented forms of predatory exopraxis that this article details and evaluates.
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Stürmer, Stefan, Alison E. F. Benbow, Birte Siem, Markus Barth, Alexander N. Bodansky, and Katharina Lotz-Schmitt. "Psychological foundations of xenophilia: The role of major personality traits in predicting favorable attitudes toward cross-cultural contact and exploration." Journal of Personality and Social Psychology 105, no. 5 (2013): 832–51. http://dx.doi.org/10.1037/a0033488.

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Perl, Jeffrey M. "Introduction." Common Knowledge 26, no. 3 (August 1, 2020): 441–52. http://dx.doi.org/10.1215/0961754x-8521633.

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In this introduction to Part 1 of “Contextualism—the Next Generation: Symposium on the Future of a Methodology,” the editor of Common Knowledge, a “journal of left-wing Kuhnian opinion,” reports that the new symposium responds to contextualist criticism of the previous CK symposium, which was on xenophilia. The content of the earlier symposium met with objections, from contextualists, on the grounds of methodology, and the new symposium questions the methodology of contextualism for the limits that it places on content as well as on normative aims and degree of focus. Tracing the origins of contextualism to Kuhn and his theory that paradigms of scientific knowledge are incommensurable, this essay then argues that Kuhnian method is formal, with scant concern for content, and that Kuhn’s work was vatic, more than philosophical or historical. Kuhn’s depiction of his sudden, blinding realization that Aristotelian physics is correct in its own context is assessed as an ironic application of biblical scenes of revelation to what is, essentially, a process of scrupulous, piecemeal scholarship. What Kuhn unknowingly wanted, the essay concludes, was a combination of contextualism and phenomenology, as a means of knowing what it was like to believe in Aristotelian, as opposed to modern, concepts of matter, quality, space, void, position, change, and motion. The essay then introduces the first contribution to the new symposium: a monograph retrieving geometrical and taxonomic—Euclidean and Theophrastan—idioms of discourse about fictional characters and inquiring into their changing affective content.
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Wu, Jie, and Zhenzhong Ma. "Misfit or xenophillia." Nankai Business Review International 9, no. 1 (March 5, 2018): 19–32. http://dx.doi.org/10.1108/nbri-06-2015-0016.

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Purpose Overseas work experiences have played a critical role in venture creation and success, yet the impact of overseas work experience on returnee entrepreneurs’ venture capital funding in the Chinese market remains understudied. This paper aims to explore the impact of returnee entrepreneurs’ overseas experiences on their opportunities of venture capital funding in China to help better understand the potential benefits that overseas work experiences bring to emerging markets. Design/methodology/approach The authors have conducted a two-year inductive field study to explore the impact of overseas experiences on Chinese returnee entrepreneurs’ funding in the Chinese market with in-depth interviews with returnee capital seekers (or the venture founders) and capital providers. Findings The results show that returnee entrepreneurs are more likely to succeed in acquiring financial resources for their new ventures if they skillfully present their overseas work experiences and international networks to manage the impression constructed by capital providers. Originality/value This research sheds light on how returnee entrepreneurs use impression management in external resource acquisition. It is clear that overseas experience has been regarded a symbol of personal capability closely associated with advanced knowledge and valuable human and social capital in the Chinese context. Resource holders appreciate such an association. The authors suggest that returnee entrepreneurs concerned about how to effectively acquire external resources should reflect upon the ways of presenting themselves to potential investors and fostering a positive image that encourages investors to commit to their ventures.
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Whittlesey, Bruce R. "Xenophilic transition metal clusters." Coordination Chemistry Reviews 206-207 (September 2000): 395–418. http://dx.doi.org/10.1016/s0010-8545(00)00340-4.

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Строев, С. А. "Between group Cohesion and egoism: natural constraints." Репутациология, no. 1-2(63-64) (August 2, 2022): 13–49. http://dx.doi.org/10.34925/2071-9094.2022.63.1.002.

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В статье рассматривается противоречие между стремлением к подавлению распространения чужих (конкурирующих) аллелей и к использованию преимуществ гетерозиса как своего рода «сотрудничества» максимально неродственных аллелей. Ключевая проблема, рассматриваемая в настоящей статье на основе анализа имеющихся в научной литературе данных и теоретических моделей, состоит в том, почему биологическая система (биологический вид, а также отдельно взятая популяция) не скатывается ни в одну из крайностей: ни в крайнюю ксенофилию, диктуемую логикой максимизации преимуществ гетерозиса, ни в крайнюю ксенофобию и полную репродуктивную изоляцию конкурирующих групп, диктуемую логикой коэволюции парохиального альтруизма и войн. Очевидно, что механизмы, ограничивающие превращение групп в полностью замкнутые, репродуктивно изолированные и генетически однородные суперорганизмы, тождественны либо, по меньшей мере, перекрываются с эволюционными механизмами возникновения и поддержания полового размножения. Биологические закономерности, рассматриваемые в статье, имеют непосредственное значение для понимания биологии поведения человека и, следовательно, для прикладной психологии, социологии и политологии. Настоящая статья является продолжением цикла публикаций, начатого статьями «Поведенческие стратегии успеха: между групповой сплочённостью и эгоизмом», «Между групповой сплочённостью и эгоизмом: биологические механизмы реализации» и «Между групповой сплочённостью и эгоизмом: не только биология». The article examines the contradiction between the desire to suppress the spread of foreign(competing) alleles and to use the advantages of heterosis as a kind of "cooperation" of maximally unrelated alleles. The key problem considered in this article, based on the analysis of the data and theoretical models available in the scientific literature, is why the biological system (a biological species, as well as a single population) does not slide into any of the extremes: neither into extreme xenophilia dictated by the logic of maximizing theadvantages of heterosis, nor into extreme xenophobia and complete reproductive isolation of competing groups,dictated by the logic of coevolution of parochial altruism and wars. It is obvious that the mechanisms limiting thetransformation of groups into completely closed, reproductively isolated and genetically homogeneous superorganisms are identical or at least overlap with the evolutionary mechanisms of the emergence and maintenance ofsexual reproduction. The biological patterns considered in the article are of direct importance for understandingthe biology of human behavior and, consequently, for applied psychology, sociology and political science. Thisarticle is a continuation of the series of publications initiated by the articles "Behavioral strategies of success: between group cohesion and egoism", "Between group cohesion and egoism: biological mechanisms of implementation" and "Between group cohesion and egoism: not only biology".
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Li, Qin-Fen, Li-Na Sun, Soon-Wo Kwon, Qing Chen, Jian He, Shun-Peng Li, and Jun Zhang. "Xenophilus arseniciresistens sp. nov., an arsenite-resistant bacterium isolated from soil." International Journal of Systematic and Evolutionary Microbiology 64, Pt_6 (June 1, 2014): 1926–31. http://dx.doi.org/10.1099/ijs.0.061515-0.

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A Gram-reaction-negative, aerobic, motile, rod-shaped, arsenite [As(III)]-resistant bacterium, designated strain YW8T, was isolated from agricultural soil. 16S rRNA gene sequence analysis showed over 97 % sequence similarity to strains of the environmental species Xenophilus azovorans , Xenophilus aerolatus , Simplicispira metamorpha , Variovorax soli , and Xylophilus ampelinus . However, the phylogenetic tree indicated that strain YW8T formed a separate clade from Xenophilus azovorans . DNA–DNA hybridization experiments showed that the DNA–DNA relatedness values between strain YW8T and its closest phylogenetic neighbours were below 24.2–35.5 %, which clearly separated the strain from these closely related species. The major cellular fatty acids of strain YW8T were C16 : 0, C 17 : 0 cyclo, C18 : 1ω7c, and summed feature 3(C16 : 1ω6c and/or C16 : 1ω7c). The genomic DNA G+C content was 69.3 mol%, and the major respiratory quinone was ubiquinone-8. The predominant polar lipids were diphosphatidylglycerol, phosphatidylglycerol, phosphatidylethanolamine, three unknown phospholipids, an unknown polar lipid and phosphatidylserine. The major polyamines were 2-hydroxyputrescine and putrescine. On the basis of morphological, physiological and biochemical characteristics, phylogenetic position, DNA–DNA hybridization and chemotaxonomic data, strain YW8T is considered to represent a novel species of the genus Xenophilus , for which the name Xenophilus arseniciresistens sp. nov. is proposed; the type strain is YW8T ( = CCTCC AB2012103T = KACC 16853T).
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Tucker, Reginald, and Randall M. Croom. "A xenophilic perspective of social entrepreneurship." Journal of Business Venturing Insights 15 (June 2021): e00217. http://dx.doi.org/10.1016/j.jbvi.2020.e00217.

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47

Whittlesey Bruce R., Whittlesey Bruce R. "ChemInform Abstract: Xenophilic Transition Metal Clusters." ChemInform 31, no. 51 (December 19, 2000): no. http://dx.doi.org/10.1002/chin.200051238.

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48

Kim, Soo-Jin, Yi-Seul Kim, Hang-Yeon Weon, Rangasamy Anandham, Hyung-Jun Noh, and Soon-Wo Kwon. "Xenophilus aerolatus sp. nov., isolated from air." International Journal of Systematic and Evolutionary Microbiology 60, no. 2 (February 1, 2010): 327–30. http://dx.doi.org/10.1099/ijs.0.013185-0.

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A novel aerobic, Gram-negative, motile, rod-shaped bacterial strain designated 5516S-2T was isolated from an air sample taken in Suwon, Republic of Korea. Colonies were yellow-pigmented and circular with entire margins. 16S rRNA gene sequence analysis showed that strain 5516S-2T was closely related to Xylophilus ampelinus DSM 7250T (97.6 % sequence similarity), Variovorax soli KACC 11579T (97.5 %) and Xenophilus azovorans DSM 13620T (97.1 %). However, the phylogenetic tree indicated that strain 5516S-2T formed a separate clade from Xenophilus azovorans. Strain 5516S-2T displayed 42, 31 and 30 % DNA–DNA relatedness to the type strains of Xenophilus azovorans, Xylophilus ampelinus and V. soli, respectively. The major fatty acids (>10 % of total fatty acids) were C16 : 0 (33.3 %), C17 : 0 cyclo (18.8 %), C18 : 1 ω7c (17.5 %) and summed feature 3 (comprising C16 : 1 ω7c and/or iso-C15 : 0 2-OH; 13.0 %). The DNA G+C content was 69 mol%. The major quinone was ubiquinone Q-8. The predominant polar lipids were diphosphatidylglycerol, phosphatidylethanolamine, phosphatidylglycerol and two unknown aminophospholipids. Genotypic and phenotypic characteristics clearly distinguished strain 5516S-2T from closely related species and indicated that it represents a novel species within the genus Xenophilus, for which the name Xenophilus aerolatus sp. nov. is proposed. The type strain is 5516S-2T (=KACC 12602T=DSM 19424T).
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Skrodzka, Aga. "Xenophilic spectacle in films about sex slavery." Transnational Cinemas 9, no. 1 (January 2, 2018): 86–104. http://dx.doi.org/10.1080/20403526.2018.1465155.

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50

Xu, Zhitao, and Zhenyang Lin. "Structure and Bonding Analysis of Some Xenophilic Transition Metal Clusters." Chemistry - A European Journal 4, no. 1 (January 1998): 28–32. http://dx.doi.org/10.1002/(sici)1521-3765(199801)4:1<28::aid-chem28>3.0.co;2-h.

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