Following the claim by some anthropologists and sociologists that 1 symbolic meaning of meat is a preference for hierarchical domination (C. J. Adams, 1990; N. Fiddes, 1989; D. D. Heisley, 1990; J. Twigg, 1983), the authors compared the values and beliefs of vegetarians and omnivores in 2 studies conducted in New Zealand. They compared the full range of vegetarians and omnivores on right-wing authoritarianism, social dominance orientation, human values, and consumption values. The participants tending toward omnivorism differed from those leaning toward veganism and vegetarianism in 2 principal ways: The omnivores (a) were more likely to endorse hierarchical domination and (b) placed less importance on emotional states. Accordingly, the acceptance or rejection of meat co-varied with the acceptance or rejection of the values associated with meat; that finding suggests that individuals consume meat and embrace its symbolism in ways consistent with their self-definitions.

No abstract

Where in the brain are the self and significant others (e.g. mother) represented? Neuroscientists have traced self-representation to the ventral medial prefrontal cortex for both Westerners and East Asians. However, significant others were represented alongside the self in the same brain area for East Asians but not for Westerners. In this experiment, Westernized bicultural Chinese were scanned using functional magnetic resonance imaging while performing trait judgments that referenced the self, mother, or a non-identified person (NIP) after Western or Chinese culture priming. Consistent with Western independent self-construals and Chinese interdependent self-construals, Western priming increased, whereas Chinese priming decreased the neural differentiation of mother and NIP from self.

The present studies provide support for a functional approach to instrumental and terminal values and the value‐attitude‐behaviour system. Study 1 surveyed individuals’ human values, the type of meaning to which they prefer to attend in products (i.e. utilitarian or symbolic), and how they choose to evaluate the products (i.e. a piecemeal or affective judgement). The study found that individuals who favoured instrumental to terminal human values showed a predisposition to attend to the utilitarian meanings of products and make piecemeal judgements. In contrast, individuals who favoured terminal over instrumental values preferred symbolic meanings, affective judgements, and human values in general. Study 2 found that individuals who favoured instrumental to terminal values had stronger instrumental attitudes towards cars and sun‐glasses. The results suggest that: psychological functions are not limited to attitudes or human values but span the breadth of the value‐attitude‐behaviour system; that two such psychological functions are instrumental and expressive; and that instrumental and terminal values serve instrumental and expressive functions, respectively.

This study examines how 90 university students and 77 old people in Beijing view filial piety in Chinese society now. The results show that old people continue to hold high filial expectations for young people and that young people still endorse strongly filial obligations for old people. Obedience received the lowest rating while respect received the highest rating.

These findings suggest that positive psychological resources including optimism and generalized positive affect had higher impact on cortisol secretion than their negative counterparts, and point to the need for increased attention to the potential contribution of positive mental states to well-being.

In this paper, the traits which younger adults associate with younger, middle-aged, and older adults in a number of Pacific Rim nations were assessed. Two dependent variables ('personal vitality' and 'benevolence') emerged from factor analyses of a series of trait adjectives. Cross cultural trends emerged which replicated patterns found in the US context. Main effects indicated declines in ratings of personal vitality and increases in ratings of benevolence with increasing target-age. However, interesting variations on this pattern emerged in different cultures. In particular, very negative evaluations of aging in Hong Kong, and a lack of differentiation between middle-aged and older adults in the Philippines and New Zealand were found. Little evidence emerged supporting the notion of particular positive evaluations of older adults in Asian cultures.

In many countries, individuals are living longer and the population is ageing. The advent of ageing societies will lead to various social changes, reconstruct beliefs about ageing, and affect the life-style of individuals. One of the challenges of ageing societies for social psychology is the undertaking of research that is more gerontologically sensitive. The paper reviews studies on attitudes and stereotypes towards older adults, as well as intergenerational conflict and communication. In doing so it highlights the roles of social communicative, intergroup and power processes, and concludes with the call for a life-span approach to theoretical development.As an undergraduate, I was attracted to social psychology for my intertwined interests in psychology and sociology, and also because of the promise that social psychology seemed to hold for relating the social behavior and experience of individuals to their sociocultural contexts. To paraphrase Mills (1959), I wanted to understand how the life-chances of individuals as well as their private troubles and happiness were both the effects and causes of social structure, institutions and public policy. These interests of mine, in retrospect, were fostered by the fascinating, at times frightening, political activism that