This thesis concerns the process of everyday identity formation within Camphill settings. Specifically the research investigates the ways that Camphill places construct their identity around notions of deviance, repetitive practice, material spaces and the social self. Using a broad ethnographic methodology the thesis examines the ways that making, verifying and ascribing such identity claims occur and in what situations and contexts. The research further contributes to debates around the particular ways that social research constructs an understanding of the social world and argues that knowledge of normative rules and social practices are crucial skills that determine our ability to function within society. Chapter One reviews the genesis of Camphill as residential settings for children and adults with disabilities. Discussions around the textual representations of Camphills’ seventy year history are critiqued. The three fieldsites and the particular challenges present in undertaking multi-sited and ethically challenging research are discussed. Chapter Two discusses the practical, epistemological and conceptual lens through which the research is devised. Further the process of ‘doing’ ethnography shapes the researcher’s identity as much as deviance, repetitive practice and the social self are implicated within Camphill’s identity work. The discussion argues for socially positioned ethnographies that reflect the multiple and competing social worlds of researcher, text and other. Chapter Three examines the particular ways that deviant identity is lived and experienced. It suggests that deviance is an important part of socialisation as it constructs social norms and rules, even if those norms are largely imagined. A key point is that non-conformity is person specific and engaged in differently across the fieldsites. Chapter Four examines the role materiality plays in the formation of Camphill identity work. It suggests that engagement with material things is done as part of wider ongoing socialisation processes. Chapter Five argues that Camphills’ highly structured everyday life is a crucial means for wider group and individual socialisation, with the expectation that such knowledge enables successful participation within society. The conclusion considers Camphill identity work and theorises its connections to collective experiences and structural processes.

〈靜慮品〉在整部《入菩薩行論》當中所佔之篇幅最多的一品，全品內容 中前半段主要在說明如何捨離靜慮的逆品，即捨離塵世間的憒鬧，遠離對 內世間--親友等有情及外世間--利養恭敬等，而棲止於空閑寂靜之處；並 袪除對內心對於女人及利養恭敬的貪愛執著。待身心散亂因緣皆消除，已 堪任修習靜慮，後半部份便正式討論靜慮的修習。這一部份主要討論修習 靜慮之善所緣--自他平等與自他相換。由於自他平等為自他相換的基礎， 是故先說自他平等，接下來就以較多的篇幅說明自他相換，自他相換之道 理，與較自己卑劣、平等、高勝三種有情相換而分別對相換前的我修嫉妒 、競爭、傲慢，及在相換之後如何以溫和及嚴厲的方式提醒自己時時刻刻 不要妄起自我愛執的念頭。

Galen Strawson argues that we have a sense of mental selves, which are entities that have mental features but do not have bodily features. In particular, he argues that there is a form of self-consciousness that involves a conception of the mental self. His mental self view is opposed to the embodied self view, the view that the self must be conceived of as an entity that has both mental and bodily features. In this paper, I will argue against Strawson’s mental self view and for the embodied self view. I will draw on P. F. Strawson’s theory of persons and Gareth Evans’ Generality Constraint to argue that Galen Strawson fails to provide a satisfactory account of the mental self that can counter the embodied self view.

No description available.

Forced displacement is the crises of our time as it has reached an unprecedented magnitude and rate, which exceeds the capacity of the international relief system and required efforts from global citizens, institutions, governments and communities. Social psychology has an important role in this needed mass response, to provide a better understanding of how the forcibly displaced people deal with their situation and how they are affected by it. Taking into consideration the sharp gap of resources available to the international relief system, it is especially important to understand the natural mechanisms of support the affected communities have, which can be an effective tool to build more efficient interventions and to empower marginalised communities and individuals. This research project aims to explore one possible mechanism underlining social support among refugees of conflict in developing countries, and sought to answer three main questions: how refugees help each other? Does sharing an emergent identity of being a “refugee” facilitate support among them, similar to people affected by disasters? Does this shared identity-based support impact their health? After conducting a systematic literature review (Paper 1) of psychosocial support among refugees of conflict in developing countries, we identified that the main challenge was the stressors arising from the exile environment (secondary stressors) and found indications of shared identity-based support among them. To do further exploration with social identity in mind, we conducted an 8-month ethnography (Paper 2) with Syrian refugees in Jordan that revealed an emergent shared “refugee” identity which seems to stem from a sense of common fate and motivates providing help to other refugees in addition to creating new social networks in exile that facilitates support efficiently. To better understand the secondary stressors (Paper 3), we conducted a survey (N = 305) and combined it with ethnographic data to find that Syrian refugees in Jordan suffer the most from financial stressors, due to loss of income and high living expenses; environmental stressors arise from exile and are either circumstantial (e.g., services and legal requirements) or created by this environment (e.g., instability and lack of familiarity); social stressors, directly related to social relations (e.g., discrimination & exploitation). In order to explore the process of support and the exact role of shared identity, we conducted two surveys (Paper 4) among Syrian refugees in Jordan (N = 156) and Turkey (N = 234) and used path analysis to build a model, which suggested that shared social identity is an important predictor of providing support and collective efficacy, which in turn has a positive association with general health of the refugees. We found indications that such positive associations could have a buffering effect in counter to the negative effect of stressors and stress on the health of refugees. We do acknowledge the stigmatic nature of a “refugee” identity and that there are other sources of support among the refugees. Nevertheless, we suggest that shared social identity can be a valuable resource in the field of psychosocial support among refugees of conflict in developing countries, especially if incorporated in the design of community level intervention.

Markus and Kitayama (1991) developed self-construal theory, and proposed that independent and interdependent self-construals would account for cultural variations in cognition, emotion and motivation. Based on this theory and Vignoles and colleagues' (2016) reconsideration of self-construal measurement, this thesis investigates if a multi-dimensional model of self-construal helps explain cultural differences better than previous studies using the conventional two-dimensional model, as well as reporting the development of a scale that unpacks eight different ways of being independent and interdependent in multiple cultures. The thesis includes three studies. Focusing on the cultures of China and the UK, Study 1 explores if a seven-dimensional self-construal model (Vignoles et al., 2016) helps provide previously missing evidence for the predicted mediation effects of selfconstrual on cultural differences in cognition, emotion and motivation. The results show that Chinese and British participants are significantly different in six dimensions of self-construal, and explicit self-construal significantly mediated cultural differences in certain aspects of cognition, emotion and motivation. In the same two cultures, Study 2 examines individualism and collectivism priming techniques, using the seven-dimensional self-construal model to detect what two commonly used selfconstrual primes actually manipulate. The results indicate that Similarities vs. Differences with Family and Friends task (SDFF) and Sumerian Warrior Story (SWS) cue different aspects of self-construal. Effects of SWS show a similar profile across the two cultures, whereas SDFF has a much stronger effect on Chinese participants than British participants. Study 3 reports the development of a new self-construal scale. By introducing a new factor and extending the participants to 13 countries, the final version is a 48-item eight-dimensional self-construal scale. The importance of the multidimensional model and the new measure are discussed.

We can easily and reliably identify the gender of an unfamiliar interlocutor over the telephone. This is because our voice is “sexually dimorphic”: men typically speak with a lower fundamental frequency (F0 - lower pitch) and lower vocal tract resonances (ΔF – “deeper” timbre) than women. While the biological bases of these differences are well understood, and mostly down to size differences between men and women, very little is known about the extent to which we can play with these differences to accentuate or de-emphasise our perceived gender, masculinity and femininity in a range of social roles and contexts. The general aim of this thesis is to investigate the behavioural basis of gender expression in the human voice in both children and adults. More specifically, I hypothesise that, on top of the biologically determined sexual dimorphism, humans use a “gender code” consisting of vocal gestures (global F0 and ΔF adjustments) aimed at altering the gender attributes conveyed by their voice. In order to test this hypothesis, I first explore how acoustic variation of sexually dimorphic acoustic cues (F0 and ΔF) relates to physiological differences in pre-pubertal speakers (vocal tract length) and adult speakers (body height and salivary testosterone levels), and show that voice gender variation cannot be solely explained by static, biologically determined differences in vocal apparatus and body size of speakers. Subsequently, I show that both children and adult speakers can spontaneously modify their voice gender by lowering (raising) F0 and ΔF to masculinise (feminise) their voice, a key ability for the hypothesised control of voice gender. Finally, I investigate the interplay between voice gender expression and social context in relation to cultural stereotypes. I report that listeners spontaneously integrate stereotypical information in the auditory and visual domain to make stereotypical judgments about children's gender and that adult actors manipulate their gender expression in line with stereotypical gendered notions of homosexuality. Overall, this corpus of data supports the existence of a “gender code” in human nonverbal vocal communication. This “gender code” provides not only a methodological framework with which to empirically investigate variation in voice gender and its role in expressing gender identity, but also a unifying theoretical structure to understand the origins of such variation from both evolutionary and social perspectives.

This thesis aims to disentangle the concept of culture; more specifically it identifies different facets of cultural orientations. It looks at how cultural and national groups differ on these dimensions and their impact on individuals and societies. It is argued that we need a more nuanced and multifaceted understanding of culture that goes beyond focusing on values. Chapter 1 discusses definitions of culture and identifies three significant facets of culture—values, beliefs and constructions of the self. It is noted that research into the latter two facets is far less developed. Chapter 2 outlines research into cross-cultural variation in beliefs, more specifically beliefs about personhood, and notes that little is known about beliefs that define individualism-collectivism (I-C). Chapter 3 reviews self-construal theory and highlights a range of remaining issues which point to the need to explore self-construals further. Chapter 4 provides a methodological overview of the research. Chapter 5 reports results from two large-scale cross-cultural questionnaire studies and presents the construct, and a measure, of contextualism, referring to beliefs about the importance of the context in understanding people. Contextualism is shown to be a facet of cultural collectivism and a predictor of national variation in ingroup favouritism, trust and corruption. Chapter 6 presents a new seven-dimensional model of self-construals, which can be organised into three higher-order dimensions at the cultural level of analysis: self-differentiation, other-focus and self-containment. Variation in self-differentiation is shown to be best explained by differences in I-C, other-focus by differences in national wealth and self-containment by religious heritage. Based on a smaller study in four nations, Chapter 7 investigates the seven self-construal dimensions at the individual level and tests how they differentially predict outcomes related to socio-emotional adjustment. Chapter 8 summarises the findings and discusses implications and directions for future research.

Esta dissertação versa sobre a incomunicabilidade humana. A pergunta problematizadora que temos como objetivo aprofundar é: o ser humano é, ontologicamente, um ser capaz de se comunicar? ou de outra forma: é possível a existência da comunicação? A hermenêutica imanente dos textos de natureza filosófica, seguida da reflexão analítica, nos aproxima da problemática sobre a incomunicabilidade humana, iluminando os enfoques chave do estado instaurado de incomunicação radical e generalizada, por outro lado a possibilidade do ser de relacionar-se e abrir a comunicação para sua existência. A possibilidade do ser humano de relacionar-se é mínima no sistema planetário de comunicação, o que nos faz concluir que vivemos na era da incomunicabilidade humana, por primeiro da incomunicabilidade entre eu e o outro. / This dissertation deals with human incommunicability. We intend to further study the following problematizing issue: Ontologically speaking, is the human being capable of communicating? In other words: can communication exist? The immanent hermeneutics of philosophical texts, followed by analytical reflection, leads us to the problem of human incommunicability, throws light on key approaches to the state of radical and generalized incommunication, and, on the other hand, the possibility for human beings to establish relationships and open lines of communication for their survival. The planets communication system allows for minimal possibilities of human beings establishing relationships; we have, therefore, to conclude that we live in an era of human incommunicability, starting with the incommunicability between the self and others.

Esta dissertação versa sobre a incomunicabilidade humana. A pergunta problematizadora que temos como objetivo aprofundar é: o ser humano é, ontologicamente, um ser capaz de se comunicar? ou de outra forma: é possível a existência da comunicação? A hermenêutica imanente dos textos de natureza filosófica, seguida da reflexão analítica, nos aproxima da problemática sobre a incomunicabilidade humana, iluminando os enfoques chave do estado instaurado de incomunicação radical e generalizada, por outro lado a possibilidade do ser de relacionar-se e abrir a comunicação para sua existência. A possibilidade do ser humano de relacionar-se é mínima no sistema planetário de comunicação, o que nos faz concluir que vivemos na era da incomunicabilidade humana, por primeiro da incomunicabilidade entre eu e o outro. / This dissertation deals with human incommunicability. We intend to further study the following problematizing issue: Ontologically speaking, is the human being capable of communicating? In other words: can communication exist? The immanent hermeneutics of philosophical texts, followed by analytical reflection, leads us to the problem of human incommunicability, throws light on key approaches to the state of radical and generalized incommunication, and, on the other hand, the possibility for human beings to establish relationships and open lines of communication for their survival. The planets communication system allows for minimal possibilities of human beings establishing relationships; we have, therefore, to conclude that we live in an era of human incommunicability, starting with the incommunicability between the self and others.