While the migration of public opinion surveys to online platforms has often lowered costs and enhanced timeliness, it has also created new vulnerabilities. Respondents completing the same survey multiple times from different IP addresses, overseas workers posing as Americans, and algorithms designed to complete surveys are among the threats that have emerged in this new era. This paper is an attempt to measure the prevalence of such respondents and their impact on survey data quality, while demonstrating methodological approaches for doing so. Prior studies typically examine just one platform and rely on closed-ended questions and/or paradata (e.g., IP addresses) to identify untrustworthy interviews. This is problematic because such data are relatively easy for bad actors to fake. We carried out a large-scale study with an eye toward overcoming these limitations. This study examines the threat of insincere respondents using large samples from six online platforms: three opt-in survey panels, two address-recruited survey panels, and a crowdsourced sample. Rather than relying solely on closed-ended responses, we incorporated an analysis of 375,834 open-ended answers. By their very nature, open-ended questions offer a more sensitive indicator of whether a respondent is genuine or not. The study found that the incidence of insincere respondents varied significantly by the type of online sample. Critically, insincere respondents did not just answer at random, but rather they tended to select positive answer choices, introducing a small, systematic bias into estimates like presidential approval. Two common data-quality checks failed to detect most insincere respondents.
This paper examines how local Filipino volunteers frame their participation and membership in the Tzu Chi Foundation, a worldwide Buddhist philanthropic organisation headquartered in Taiwan. These volunteers were recruited into Tzu Chi after receiving disaster aid in the wake of Typhoon Ketsana in 2009 in the Philippines. They participate not just in philanthropic activities, but also in Buddhist religious instruction and rituals. We suggest, however, that the volunteers, who are mostly non-Chinese, urban poor, and Catholic, frame their participation in terms of personal transformation through self-discipline and self-fulfillment. These are facets that render their philanthropic participation in Tzu Chi not so much as religious as it is aspirational. In other words, participating in Tzu Chi for local Filipino volunteers is not about religion, but rather aspiration, in contrast to earlier studies that have emphasised Buddhist awareness as crucial to members of Tzu Chi. This piece contributes to the emerging literature that documents Tzu Chi as an increasingly inclusive organisation that downplays its traditionally Chinese diasporic character.
THE SCHOOL REVIEWrather than of the psychology of the judging process. It is this quality of profound and genial insight into human character which, coupled with his mature scholarship, makes Professor Everett's book especially valuable for the general reader, particularly for high-school teachers, and even for the older students.A brief quotation will serve to show that Moral Values bears a close logical relationship to the ethics of Creative Intelligence, though its author does not count himself a pragmatist.In the polity of the soul we may picture reason as judge. It sits above the pressing throng of impulses and desires which, reckless of other interests, plead only their own special causes. As impartial arbiter it refuses to allow the lesser interests to prevail over the greater, or the greater wholly to over-ride the lesser. Rebuking the elements of discord in the soul, it seeks to secure an increasing harmony of interests and to establish ever more widely a true kingdom of values .Society is mankind, and mankind is living, creative energy, the most marvelous and fascinating force of which we have knowledge. The great minds of the past pictured the corporate life of humanity as finding embodiment at last in some ultimate ideal, some Utopia, or City of God. But we have learned that such a structure can never take final and unchanging form. It is always in the building, for its materials are not fixed and inert, like those of the architect, but are none other than pulsing, eager lives, which forever create, and forever re-fashion their own creations.The stylistic grace of these paragraphs is a perfectly fair indication of the extremely readable character of the whole book. Both of these books were written to "show the origins of our institutions and standards, of our business and political ideals" in order to provide for younger readers such a collection of material from the fields of history, sociology and politics as will give a better understanding and appreciation of our democracy and its problems. The wholesome idealism of these books is well calculated to "point out the tasks in responsibility, public spirit, fair dealing, and the further development of liberty, co-operation, and democracy."The Real Business of Living is made up of four parts. Part I, "The Beginnings of Co-operation, Order, and Liberty," traces this development from the early life of man, through the clan, the warrior group, the king, and the state, trade and town life, and the middle class. In each step is shown the necessity for greater co-operation, and the growth of liberty, the ideals of honesty, and the dignity of labor. The value of both of these books lies in their presenting in language readily understood by upper-grade high-school students something that books on citizenship thus far have not done, namely, a historical, sociological, and economic background for our present-day problems and ideals. This will give the student a clearer, broader, and more intelligent understanding and power of interpreting our complex democracy...
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