Classical sociology has seen various discussions on the tension between individuality and social solidarity. Some thought that increasing individuality may ruin the foundation of traditional society and may lead to social disintegration, while others believed that modern society is built on mutual dependence and legal-rational authority. An increase in individuality may not lead to social disintegration. The debate on personal privacy is an extension of this sociological concern. / The individual concern for privacy was said to be derived from selfishness and individualism, and led to social isolation. According to this view, people who have high concerns for their information privacy are only concerned with their own interests and would not like to sacrifice their own interests for the common good. They are also social isolates who would not like to take part in social activities. This social concern for privacy is derived from individualism in culture. However, these views are purely speculations with no empirical evidence for support. The purpose of this study is to provide an empirical test of three core questions: First, does individual concern for privacy indicate social isolation? Second, does individual concern for privacy indicate selfishness at the expense of common good? Third, does individual concern for privacy derive from cultural individualism? / To address the first question, this study used the 1990 Harris Poll and found a positive association between privacy concern and social participation. For the second question, this study used the General Social Survey and found that privacy concerns were associated with willingness to pay more tax to improve social welfare programs. As to the third question, this study used the International Social Survey Program to demonstrate that there was no association between individualism and privacy concerns. From all these findings, individual concerns regarding information privacy do not mean selfishness, do not lead to social isolation and are not derived from individualism. The results of the study call for a positive evaluation of individual privacy concerns and a thorough protection of individual autonomy. The findings of the study clarified the long-term misunderstanding of individual privacy and may be useful for policy and legal research on privacy protection. / 經典社會學的討論注意到現代社會中個人自主性的增加與社會團結之間的矛盾。由於傳統社會的團結力量逐漸減弱，有看法認為個人主義的傾向有可能會導致社會解體。同時也有看法認為，現代社會的團結是基於人與人之間功能上的相互依賴或者基於法理權威，個人主義的傾向並非一定帶來社會解體。有關於個人私隱的討論正是這個社會學所關心問題的延伸。 / 個人對私隱的關注曾經普遍被認為是來自於自私自利的個人主義傾向，關注個人私隱的人是脫離社會的孤僻者。這種看法認為個人對私隱的關注是對社會不負責任的表現，這種傾向源自於文化中的個人主義。但是這種看法忽視了當代社會公共權力愈來愈多侵入私人領域的作法。人們對私隱的關注是對私人領域遭到威脅的反應。關注個人私隱的人相反可能更加關注公民的社會權利和個人空間，也有可能更加積極參與社會事務，而不是一個自私自利的孤僻者。私隱的關注度更有可能受到制度因素，經濟因素的影響，未必一定源自於個人主義。另外，將個人對私隱的關注認為是自私自利和個人主義傾向的看法也是沒有任何實證資料證實的猜想。本研究的目的在於通過實證研究揭示三個關於私隱的核心問題。第一，關注私隱是否意味著脫離社會？第二，關注私隱是否是一種自私的傾向？第三，關注私隱是否源於個人人主義的文化？ / 為了回答第一個問題，本研究透過分析美國1990年哈里斯民意調查（Harris Poll 1990）發現個人私隱關注度與社會參與度有正向的相關關係。第二個問題則是透過分析美國社會綜合調查（GSS），本研究發現，私隱關注度與個人為提升社會福利而繳納更多稅項的意願有關。第三個問題的回答是透過分析國際社會調查項目（ISSP），本研究發現國家的個人主義文化價值觀與個人對私隱關注度之間沒有關聯。綜合以上發現，本研究認為對個人私隱關注度需要一個正面的看法，關注個人私隱的人是社會的積極參與者，也是公共利益的維護者，她們並不是自私自利的孤僻者。要降低個人對私隱的關注需要從政治制度和經濟發展角度入手而不是一味地批評個人主義傾向。本研究澄清了一個有關個人私隱的長期爭論，對相關的立法和政策研究有一定的參考價值。 / Classical sociology has seen various discussions on the tension between individuality and social solidarity. Some thought that increasing individuality may ruin the foundation of traditional society and may lead to social disintegration, while others believed that modern society is built on mutual dependence and legal-rational authority. An increase in individuality may not lead to social disintegration. The debate on personal privacy is an extension of this sociological concern. / The individual concern for privacy was said to be derived from selfishness and individualism, and led to social isolation. According to this view, people who have high concerns for their information privacy are only concerned with their own interests and would not like to sacrifice their own interests for the common good. They are also social isolates who would not like to take part in social activities. This social concern for privacy is derived from individualism in culture. However, these views are purely speculations with no empirical evidence for support. The purpose of this study is to provide an empirical test of three core questions: First, does individual concern for privacy indicate social isolation? Second, does individual concern for privacy indicate selfishness at the expense of common good? Third, does individual concern for privacy derive from cultural individualism? / To address the first question, this study used the 1990 Harris Poll and found a positive association between privacy concern and social participation. For the second question, this study used the General Social Survey and found that privacy concerns were associated with willingness to pay more tax to improve social welfare programs. As to the third question, this study used the International Social Survey Program to demonstrate that there was no association between individualism and privacy concerns. From all these findings, individual concerns regarding information privacy do not mean selfishness, do not lead to social isolation and are not derived from individualism. The results of the study call for a positive evaluation of individual privacy concerns and a thorough protection of individual autonomy. The findings of the study clarified the long-term misunderstanding of individual privacy and may be useful for policy and legal research on privacy protection. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Guo, Hua. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 133-139). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstract also in Chinese. / Chapter Chapter 1. --- Introduction --- p.1 / Chapter 1.1. --- Modernity and Privacy --- p.1 / Chapter 1.2. --- The Rise of Privacy Concern --- p.5 / Chapter 1.3. --- Concepts of Privacy --- p.8 / Chapter 1.4. --- Two Competing Views --- p.10 / Chapter 1.5. --- Purpose of This Study --- p.14 / Chapter Chapter 2. --- Data and Method --- p.20 / Chapter 2.1. --- Datasets --- p.20 / Chapter 2.2. --- Measurement --- p.22 / Chapter 2.3. --- Method --- p.26 / Chapter Chapter 3. --- Concern for Privacy and Social participation --- p.27 / Chapter 3.1. --- Introduction --- p.27 / Chapter 3.2. --- Literature review --- p.29 / Chapter 3.3. --- Model Specification --- p.36 / Chapter 3.4. --- Data and Method --- p.38 / Chapter 3.5. --- Results --- p.44 / Chapter 3.6. --- Conclusion --- p.50 / Chapter Chapter 4. --- Concern for Privacy and Common Good --- p.53 / Chapter 4.1. --- Introduction --- p.53 / Chapter 4.2. --- Literature Review --- p.55 / Chapter 4.3. --- Hypotheses and Model Specification --- p.68 / Chapter 4.4. --- Data and Method --- p.72 / Chapter 4.5. --- Results --- p.77 / Chapter 4.6. --- Conclusion --- p.82 / Chapter Chapter 5. --- Concern for Privacy and Culture Values --- p.85 / Chapter 5.1. --- Introduction --- p.85 / Chapter 5.2. --- Literature review --- p.89 / Chapter 5.3. --- Conceptual framework and Hypotheses --- p.98 / Chapter 5.4. --- Dataset and method --- p.101 / Chapter 5.5. --- Results --- p.110 / Chapter 5.6. --- Conclusion --- p.115 / Chapter 5.7. --- Limitations --- p.118 / Chapter Chapter 6. --- Conclusion --- p.121 / Annex --- p.128 / References --- p.133

The forward march of biobanking creates the need for an alternative approach to biobank governance. Biobanking encourages medical advancement by making the conduct of health-related research more efficient, by minimising physical harms to participants, and by facilitating personalised medicine and greater understandings of disease. Nonetheless, its characteristics that distinguish it from general health-related research often give rise to many ethical and social issues. For example, multiple and unexpected uses of biobank resources can render conventional informed consent inadequate for safeguarding participants and maintaining public trust and confidence. Also, because the size of a biobank cohort is normally large, biobanking usually requires considerable management resources and this can mean that biobanks can likely be financially dependent upon for-profit entities. This dependency can cause concern among participants and publics about commercial exploitation. These issues suggest that a new approach to biobank governance is required to address them. Indeed, their complexity and the sheer longevity of biobanking itself also suggest that it is relatively feasible and coherent to address them by focusing on a relationship between participants and biobankers. This involves many aspects of interaction and reflects an element of continuity, which is crucial to biobanking success, as opposed to one-off measures. Consequently, with the aim of addressing issues that arise from biobanking, this thesis offers an analysis of the participant-biobanker relationship that can deal with these issues. Such a relationship constitutes an authentic research relationship in biobanking (“ARR”). Based on this premise, the main research question of my thesis is to ask: What form of research relationship is appropriate for effective and ethical biobanking practices? Three sub-questions are raised to solve this top-level research question. They start with a normative question of why the ARR proposed in this thesis is desirable for biobanking. The next sub-question asks what this ARR should look like from a conceptual perspective. For a practical respect on my proposals, the last sub-question concerns the ways in which the ARR can be fostered in practice. To address these research questions, my thesis first establishes the main characteristics of the proposed ARR as the fundamental notion thereof. These main characteristics are used to answer the first sub-question. For the second sub-question, the thesis suggests that the ARR should be based on the concept of partnership, as opposed to solidarity, mainly because partnership can exhibit the main characteristics of the ARR – as argued – and can also be prescribed in a governance manner. The thesis then uses partnership as a basis for proposing the key features of the ARR, which are deemed to be a conceptual framework for the ARR. To answer the last sub-question, the thesis uses this conceptual framework to propose a partnership model for biobank governance that can be used to develop the ARR in practice. My original contribution is to propose a novel approach to an ARR, and this ARR is based on the concept of partnership. In other words, my thesis argues that the pursuit of the ARR, which looks like a partnership relationship, is an important element of biobanking success. In this respect, my thesis is about a sociologically informed role for partnership in biobank governance. It also provides a nuanced epistemological grounding for a participant-biobanker relationship in both conceptual and practical ways. From a philosophical perspective, my thesis proposes an ethical framework for biobank governance that perceives partnership as a virtuous trait for biobankers and provides rules for acquiring this trait through biobanking practices. Notably, it is argued that this partnership is not – nor need it be – the legal paradigm of partnership, which fundamentally refers to for-profit business association. While law might have a role to play in facilitating the development of the ARR, it cannot prescribe the ARR nor should it attempt to do so.

This dissertation comprises three essays that explore determinants of inequality and social cohesion. The first essay explores the role of inheritance customs in spurring social equality. Using historical data on inheritance customs in Germany, I document that municipalities that historically fairly shared wealth among siblings see higher levels of social equality today. I point to two mechanisms that help explain the correlation: increased wealth equality and stronger pro-egalitarian preferences. Interestingly, I also find that equitably inheriting communities are associated with higher incomes and greater income inequality. I interpret this finding to mean that equitable inheritance levels the playing field by rewarding talent not hereditary status. The second essay analyzes how Protestant missions affect community cohesion. Exploiting variation in missionary activity in southeastern Peru, I document that villages exposed to missions have lower levels of community cohesion compared to non-exposed villages. I adjudicate between two mechanisms that may explain this finding - social networks and pro-social preferences - and find the latter to be more plausible. The third essay expands on this finding by implementing a field experiment with a missionary group in South Sudan in order to parse out the causal effect of Protestant evangelism on social capital. Using attitudinal and behavioral measures, I document that missionaries lower group-level social capital while increasing individual-level pro-social behavior. Taken together, my dissertation adds theoretical considerations and empirical evidence to a broad debate in the social sciences that tries to make sense of variation in social equality and cohesion.

This thesis considers the relation of similarity and difference in the comparative study of religion, by examining the doctrines of avatara and incarnation. These doctrines are first considered using a comparative approach, summarizing some of the research that has been done in the general area of avatara and incarnation. A more systematic approach follows, examining the understanding of incarnation in the work of Dietrich Bonhoeffer and Sri Aurobindo. The focus is on the differences between these two thinkers, especially in terms of particularity and universality and in terms of the purpose of incarnation. Similarity arises, though, as both Aurobindo and Bonhoeffer move from the presence of God in humanity to a sense of solidarity with humanity. Aurobindos understanding and Bonhoeffers understanding result in the view that the Divine is present in the world. This breaking down of the duality between God and the world heightens the sense of solidarity in each thinkers work, as each one speaks of the presence of Christ or the Divine in the community and in the neighbour. <p>This study demonstrates the interplay between similarity and difference in the comparative study of religion. Beginning with the seemingly similar ideas of avatara and incarnation, it then focuses on the difference between these ideas, returning to similarity as the notion of solidarity is introduced. In the similarity and difference between avatara and incarnation, solidarity itself appears to have a mediating role. It allows for the claim that there is common ground to begin with, and when differences are discovered or brought together, solidarity with the other keeps difference from becoming division.

Fr. Pedro Arrupe, S.J. was elected the 28th superior general of the Society of Jesus in 1965 and served in that role until 1983. As superior general, Arrupe sought to shape the Jesuits in the spirit of the vision of Vatican II, as well as the original charism of the founder of the Jesuit, St. Ignatius. The questions this dissertation seeks to answer is how Fr. Pedro Arrupe understood solidarity in light of his own life and theological perspectives and then how his view continues to shape Jesuit education today. &lt;br&gt;The first chapter examines solidarity as an element of Catholic social teaching, which sets the historical and theological context for the rest of the dissertation. It briefly looks at the historical development of solidarity within papal encyclicals, as well as within selected contextual theologies. &lt;br&gt;The second chapter is the heart of the dissertation, which looks at Arrupe's contribution to solidarity through three lenses: solidarity with those suffering, solidarity through inculturation and solidarity created by the Eucharist. Drawing from historical, sociological and theological sources, Arrupe's vision of solidarity is strongly influenced by his twenty-seven years in Japan and his dedication to Ignatian spirituality. The chapter also puts Arrupe's work in dialogue with other theologians wrestling with similar issues in order to demonstrate how Arrupe adds to their analysis. &lt;br&gt;The third and fourth chapters examine the way Arrupe's ideas have influenced those who came after him. Chapter three explores the superior generals since Arrupe, Fr. Kolvenbach and Fr. Nicholas, and how they are extended Arrupe's ideas of solidarity towards Jesuit education and interreligious dialogue. The third chapter also looks at two other Jesuits, Fr. Howard Gray and Fr. Greg Boyle, each applying solidarity to Jesuit education and Jesuit social justice apostolates. The fourth chapter is a case study based on my experiences working with immersion groups at John Carroll University and the way solidarity is taught through these experiences. Specifically, the focus is on two experiences going to Immokalee, Florida in 2011 and 2013 and the positive and negative elements of immersion programs in developing solidarity in Jesuit educated university students. / McAnulty College and Graduate School of Liberal Arts; / Theology / PhD; / Dissertation;

This thesis considers the relation of similarity and difference in the comparative study of religion, by examining the doctrines of avatara and incarnation. These doctrines are first considered using a comparative approach, summarizing some of the research that has been done in the general area of avatara and incarnation. A more systematic approach follows, examining the understanding of incarnation in the work of Dietrich Bonhoeffer and Sri Aurobindo. The focus is on the differences between these two thinkers, especially in terms of particularity and universality and in terms of the purpose of incarnation. Similarity arises, though, as both Aurobindo and Bonhoeffer move from the presence of God in humanity to a sense of solidarity with humanity. Aurobindos understanding and Bonhoeffers understanding result in the view that the Divine is present in the world. This breaking down of the duality between God and the world heightens the sense of solidarity in each thinkers work, as each one speaks of the presence of Christ or the Divine in the community and in the neighbour. <p>This study demonstrates the interplay between similarity and difference in the comparative study of religion. Beginning with the seemingly similar ideas of avatara and incarnation, it then focuses on the difference between these ideas, returning to similarity as the notion of solidarity is introduced. In the similarity and difference between avatara and incarnation, solidarity itself appears to have a mediating role. It allows for the claim that there is common ground to begin with, and when differences are discovered or brought together, solidarity with the other keeps difference from becoming division.

This study explores the association between intergenerational relationships and life satisfaction among urban elders in China, with a focus on the emotional dimension of intergenerational solidarity. Individual factors, effects of associational, affectual, functional and structural solidarity were examined by analyzing data collected from the Zhenjiang City Intergenerational Relationship Survey (ZJIRS) in 2007, Jiangsu province, China. Study results revealed that elders’ marital status, educational background, pension, and self-rated health were closely related to the degree of intergenerational solidarity. A higher level of education, possession of a medical insurance, and better heath condition had a positive relationship with elders’ life satisfaction. Through the comparison of intergenerational exchanges from both parents and children, the study found that Chinese elders had the highest level of life satisfaction when they receive more frequent contacts, financial support, and affection from their children. This study might contribute to the existing body of literature in the overall theoretic understandings of intergenerational solidarity, life satisfaction, as well as the association between specific dimensions of intergenerational solidarity and older adults’ life satisfaction.

The coal industry exercises a pervasive influence on mining communities in Appalachia, even though it exerts enormous damages on the environment and makes limited contributions to employment and the advancement of the communities. One explanation for this paradox offered by Bell is a depletion of social capital among coalfield residents in Central Appalachia (2009). Her data suggests that the “ripping away” of the region’s strong union identity lead to a resocialization, “from a ‘we’ mentality to an ‘I’ mentality, thus demising the store of social capital” (2009:655). My research aims to interpret how social capital resources among union miners was translated to solidarity in the mining community, and how the union generated social capital and fostered solidarity among miners and their families. This research finds that the union was both a creator and a preserver of social capital. The coalfield residents demonstrated a high degree of social capital and solidarity in terms of a sense of reliability, dedication to collective activities, and intimate extended networks. Furthermore, the union’s strategies of holding regular meetings, organizing large-scale strikes, promoting collective identity, securing public benefits, and electing charismatic leaders were of great significance for the production of both social capital and solidarity.

This thesis is an exploration into the interrelation of memory, defeat, exile and solidarity. The work will investigate the moment of the Chilean coup and the process of remembrance which followed within Britain. The thesis will demonstrate that the Chilean coup deeply influenced sections of British society and has since been mourned by competing and alternative memories. It will be argued throughout this thesis that there is no fixed correlation between the definition of a particular event as catastrophic, the sustaining of that definition within memory, and the quantum of human suffering that is produced. Instead the memory of defeat was constructed in Britain through an active process of organised solidarity and exile politics. Principally this work is a study into the creation, contestation and preservation of a memory of Chile within British groups and networks of exiles from 1973 onwards. The research is centred on a series of interviews with Chilean exiles in Britain, both those who remained in Britain and those who had since returned to Chile. Using oral history to record the memories of an overlooked group of grassroots Chilean exiles, the research will critically engage with these compelling narratives, in contrast to the existing literature which focuses on more elite exile figures. Although some historians have pursued related goals, with two archival studies focusing on Chile Solidarity Campaign in Britain, and separate works providing oral histories of Chilean exiles, this thesis will bridge these separate works and will combine oral history with archival research. The thesis will examine the differing memories Chilean exiles in Britain possessed. The individual exile memories discussed in this thesis are then integrated into a broader history of solidarity and British political history. It is argued that these memories can only be understood within the space in which they are formed, exploring the new context of British society which exiles interacted with. The thesis will then investigate the British Left's more theoretical response to the Chilean coup and how alternative memories were constructed, a relationship which has been academically ignored until now. The work will also examine more practical responses to the coup through the Chile solidarity movement, investigating both the rise of human right politics and labour movement solidarity with Chile. The thesis will argue that these responses to Chile provided a terrain in which exiles in Britain could reflect and understand their experiences. The research will then investigate the process of return for exiles into a transformed country which refused to discuss the recent past. Exiles interviewed for this research described their return to Chile as a 'second exile' as their memories of the Chilean past clashed with those in Chile who had experienced the same events. Finally, the thesis will explore the arrest of Pinochet in Britain in 1998. While there is a great deal of legal research on this event, the research here will situate the arrest within a broader history of solidarity in Britain. The arrest is used as a window in which to further examine the British memorialisation of the Chilean past and its changing nature.

The thesis is about the assertion of identity and the maintenance of solidarity in Carnia - a mountainous area in the north east of Italy. The topic is analysed in relation to three interlocking themes: the social units which embody identity and organise cooperation; the tension between rivalrous assertion and the desire for harmonious cooperation; and the different social fields - economic activity, ritual, communication, property and prestation, kinship, and relationships with natural forces - in which the tension is acted out. Constraints on the possibilities of social organisation arise from formal characteristics specific to each field. The structuring of these social fields both shapes and reflects people's commitment to key institutions: patrilocal domestic group, corporate village, church, state, nation. The corporate village is shown to have an affinity with free choice of marriage partners (at least within the village), linguistic particularism, and state organisation. Recent changes in economic life and communications have transformed local society - leading to widespread despondency, self-conscious modernity, but also emphasis on tradition, and political regionalism. It is felt that social relationships should ideally be characterised by sympathetic cooperation and legitimate authority, but the fear is that they may collapse into - or be redefined as - conflicts involving the dangerous force of envy. Two contrasting strategies enable people to deal with this ambiguity: either use of one's own strength and vitality to exclude or overcome opposition, or identification with potential enviers and an emphasis on self-sacrifice. The strategies chosen by individual people depend on the context as well as on their sex, age, and wealth. But social solidarity requires an overall solution which assigns a legitimate role to each strategy. Implicit in the substantive analyses is a methodological point: that a structuralist approach can make a major contribution to our understanding of European societies.