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This historical overview of the concepts of harmony in Chinese culture situates the topic in the ecological context of a strong-ties society that fosters a type of rationality that privileges symmetry over asymmetry. Analysis of the discourse of harmony focuses on the texts of two native schools of thought—Confucianism and Taoism—and briefly mentions Buddhism (a religion imported from India). The modern history of harmony has just begun but is already portentous. The turbulent course of China’s rapid modernization suggests the possibility that as China transitions from a strong-ties society to the weak-ties global market, harmony may be encountering, for the first time, contradictions that defy harmonization. Whatever the future holds for the Chinese legacy of harmony, its contribution to the happiness and well-being of the individuals in their intimate relationship with self and others is likely to remain unchallenged.
Erika Dyck and Emmanuel Delille
Alternative therapies are sometimes associated with non-biological approaches, or practices that do not undergo rigorous testing or produce consistently repeatable results. In the 1970s, some alternative therapies also openly embraced spiritual dimensions that directly conflicted with a Western bio-medical paradigm, placing them within a category of new age medicine, suggesting that such therapies were both eclectic and outside the boundaries of orthodox clinical care. The timing and location of these therapies reveals a particular context that gave rise to treatments seeking non-orthodox approaches, and arguably for a set of conditions that also emerged out of a Cold War context of affluence, dissatisfaction, and cultural anxiety. Some of these alternative therapies overlapped, with founders and consumers borrowing principles from different therapies to produce an approach that itself might be considered alternative to orthodox or mainstream western bio-medical practice. Situated predominantly on the American west coast, in California, these alternative therapies are illustrative of a regional culture of therapy. One, in particular, that embraced elements of radicalism alongside a collision of individualistic and collective approaches to care and responsibility. This article examines four such therapies: psychedelics, primal scream, nude therapy, and sociodrama. It is argued that beyond the inherent differences among them and their common flirtations with orthodox biomedicine, these four sets of practices are also historically significant for what they reveal about the place of psychology as a discipline after the Second World War. With each of these therapies, their history reveals a tension with psychoanalysis that attempts to redefine the relationship between the therapist and the patient. Although none of these therapies endured in their original form into the 21st century, revisiting this history offers insight into the changing state of psychotherapy in the latter half of the 20th century, and a focus on alternative therapies helps to elucidate some of the professional and cultural tensions that fuelled subsequent changes in the therapeutic landscape.
Sarah Krichbaum, Adam Davila, Lucia Lazarowski, and Jeffrey S. Katz
The contemporary field of animal cognition began over 150 years ago when Charles Darwin posed questions regarding the abilities of the animal mind. Animal cognition is a science dedicated to understanding the processes and mechanisms that allow nonhumans to think and behave. The techniques that are used and the species that are studied are diverse. The historical questions originally proposed by ethologist Nikolas Tinbergen as a framework for studying animal behavior remain at the core of the field. These questions are reviewed along with the domains and methods of animal cognition with a focus on concept learning, memory, and canine cognition. Finally, ideas on how a field rich in tradition and methodological strength should proceed in the future are presented.
In psychology, the term “attachment” has been made popular by British psychiatrist and psychoanalyst John Bowlby’s theory about the adaptive value of the mother–infant bond. Bowlby was not the first to use the term “attachment” or to study the significance of close emotional relationships for infants and young children. Anna Freud and other psychoanalysts had used the term to refer to the mother–child relationship. Bowlby’s views, however, departed from psychoanalysis because he appealed to the science of ethology, the biological study of behavior, for support. According to Bowlby, the mother–infant attachment has a biological basis.
The operationalization of the ethological theory of attachment through the work of American- Canadian child psychologist Mary Ainsworth played a key role in the rise of the ethological theory of attachment to paradigmatic status toward the end of the 20th century. Ainsworth carried out observational studies of the attachment between mothers and infants. She also designed an experiment, the strange situation procedure (SSP), to measure and categorize attachment relationships between infants and mothers. Ainsworth and her students argued that their experimental work in the SSP supported Bowlby’s views about the instinctual nature of the child’s attachment to the mother and the importance of a secure attachment in infancy for a person’s adequate emotional development.
Attachment theory has become one of psychology’s most influential theories about early child development and its impact on an individual’s subsequent emotional life and adult relationships. Supporters claim its universal validity and its prescriptive character. For them, attachment theory establishes the norm of what is considered healthy emotional and psychological childhood development, and it sets the standards for good parenting. In the Western world, attachment theory has an impact in various realms, including childcare, adoption policies, education, and therapy. Many schools of early childhood education identify children at risk for poor learning in the classroom as a result of attachment problems at home. Pediatricians often rely on attachment theory to encourage specific practices in parent–child interactions. Therapeutic approaches for children, families, and couples are sometimes based on attachment theory, as are decisions about adoption, parental rights, and child custody. Furthermore, some intervention programs in family and educational practices implemented by international NGOs rely on attachment theory.
The ethological theory of attachment, however, has also been contested since its inception. Several psychologists critiqued the empirical studies about maternal deprivation on which it was erected. Other scholars challenged the notion that biological science supports its claims. Finally, numerous cross-cultural psychologists and anthropologists challenged the universality of several of its central tenets. They call for recognizing the cultural assumptions embedded in attachment theory, in the instruments and constructs used to measure it, and in the expectations it promotes about good parenting.
Ananiev’s approach shares the Activity Theory (AT) paradigm, dominant in Soviet psychology. Ananiev builds on the main fundamentals of the AT paradigm, considering psyche as a special procreation of the matter, engendered by the active interaction of the individual with the environment. The unique feature of his approach to AT is that he turned it “toward the inside,” focusing on the relation of the human individual to his own physicality, to his own bodily substrate. Ananiev sought by his intention to keep a holistic vision of a human being, considering the latter in the context of his real life, that is, the bodily substrate in its biological specificity in context of the concrete sociohistorical life course of the personality. Like no other psychologist, Ananiev did not limit his research to the sphere of narrowly defined mental phenomena. He conducted a special kind of research, labeled as “complex,” in the course of which characteristics of the same subjects: sociological, socio-psychological, mental, physiological, and psychophysiological indicators—life events of the subjects—were monitored for many years. He focused on ontogenetic development in adulthood, which he, ahead of his time, considered as a period of dynamic changes and differentiated development of functions. The focus of his attention was on individual differences in the ontogenetic development of mental and psycho-physiological functions, especially those deviations from general regularities that resulted from the impact of the life course of the individual. Individualization, the increase of individual singularity, is the main effect of human development and its measure for Ananiev.
Ananiev developed a number of theoretical models and concepts. The best-known of Ananiev’s heritage is his theoretical model of human development, often named the “individuality concept.” According to this model, humans do not have any preassigned “structure of personality” or “initial harmony.” The starting point of human development is a combination of potentials—resources and reserves, biological and social. The human creates himself in the process of interaction with the world. Specialization, individually specific development of functions, appears here not as a distortion of the pre-set harmony of the whole but as the way of self-determining progressive human development. The most important practical task of psychology he viewed as psychological support and provision in the process of developing a harmonious individuality, based on the individual potentials.
Soon Ang, Kok Yee Ng, and Thomas Rockstuhl
Cultural competence refers to an individual’s potential to function effectively in intercultural situations. The myriad conceptualizations of cultural competence can be broadly classified as intercultural traits (enduring personal characteristics that describe what a person typically does in intercultural situations); attitudes (perceptions and evaluations of other cultures); and capabilities (what a person can do to function effectively in intercultural contexts). In terms of empirical evidence, a review of existing report-based instruments (i.e., measures that involve self- or observer-perceptions of cultural competence) shows that only three instruments (Cultural Intelligence Survey, CQS; Multicultural Personality Questionnaire, MPQ; and Intercultural Adjustment Potential Scale, ICAPS) demonstrate strong psychometric properties and incremental predictive validity across cultures. Notably, the CQS has the most extensive evidence on its predictive validity. The field is also seeing an emergence of performance-based measures of cultural competence in the form of situation judgment tests. Finally, there is considerable research on interventions to grow cultural competence and intelligence in individuals. Meta-analyses and systematic reviews generally concluded that training enhances the development of cultural competence and intercultural effectiveness. Effect sizes, however, vary depending on training and trainee characteristics. The field of cultural competence is at an exciting nexus of globalization, increasing diversification within nations, and technological advancements. We suggest that future research should (1) extend our conceptualization of cultural competence to include managing vertical differences rooted in power and status disparity; (2) expand our measurement from psychometric approaches to the use of multimodal analytics; and (3) expand our criterion space of cultural learning.
As technology advances and offers enjoyable sedentary alternatives to sport, active recreation, and transportation, there is a growing need to understand and harness the drivers of physical activity and exercise among children and adolescents. Determining how youth perceive their physical capabilities and their opportunities and what motivates them to be physically active can provide essential information for teachers, coaches, youth leaders, and program planners who are interested in promoting physical activity. Several well-established and also more recently developed behavioral theories offer numerous avenues to gaining a better understanding of the perceptions and motivation of youth with respect to physical activity and exercise behavior, including the social ecological model, social cognitive theory, self-determination theory, habit theory, dual-process theory, and nudge theory, among others.
Children and adolescents have individual characteristics that influence their perceptions, motivations, and behavior. They also exist within a multilayered ecological context that helps to shape those perceptions, motivations, and behavior. For youth to be sufficiently physically active and thereby help to reach their full potential, the environment must be conducive to consistent routines of physical activity. Such an environment can be designed to provide easily accessible and enjoyable opportunities for youth to fulfill their basic psychological needs for autonomy, relatedness, and competence to be physically active. There is potential for technology to contribute positively toward the design of conducive environments, and toward fostering motivation and enjoyment of exercise and physical activity among children and adolescents.
Olwen Bedford and Kuang-Hui Yeh
Chinese indigenous psychology (Chinese IP) requires that the researchers’ theories, concepts, methods, tools, and results explicitly incorporate the structures and processes of the studied psychological and behavioral phenomena as embedded in their original context. Chinese IP is distinct from mainstream psychology in that it generates and promotes a different kind of psychological knowledge and because it is open with respect to research paradigm.
Chinese IP emerged in the mid-1970s in Taiwan. K. S. Yang is the key figure in its development. He recognized the disconnect between Western and Chinese ways of understanding human functioning and promoted Chinese IP as a way to address the particular problems encountered in Chinese societies. The broad variety of Chinese IP research can be roughly divided into three overlapping areas: general frameworks or approaches for conducting research on a variety of topics in Chinese societies, universal models of particular sociocultural concepts that may applied to any society, and investigation of concepts that have special meaning in Chinese societies, some of which adapt or bridge Western research with Chinese concepts. The ultimate goal of Chinese IP is to contribute to development of a human or global psychology, and Chinese IP researchers have proposed both bottom-up and top-down approaches to obtaining this goal. Chinese IP inherently questions the universality of mainstream psychology. This stance gives rise to numerous challenges for IP researchers including pressure from their own academic institutions to publish in high-impact journals that do not value indigenous research.
Scott O. Lilienfeld and Candice Basterfield
Evidence-based therapies stemmed from the movement toward evidence-based medicine, and later, evidence-based practice (EBP) in psychology and allied fields. EBP reflects a progressive historical shift from naïve empiricism, which is based on raw and untutored observations of patient change, to systematic empiricism, which refines and hones such observations with the aid of systematic research techniques. EBP traces its roots in part to the development of methods of randomization in the early 20th century. In American psychology, EBP has traditionally been conceptualized as a three-legged stool comprising high-quality treatment outcome evidence, clinical expertise, and patient preferences and values. The research leg of the stool is typically operationalized in terms of a hierarchy of evidentiary certainty, with randomized controlled trials and meta-analyses of such trials toward the apex. The most influential operationalization of the EBP research leg is the effort to identify empirically supported treatments, which are psychotherapies that have been demonstrated to work for specific psychological conditions. Still, EBP remains scientifically controversial in many quarters, and some critics have maintained that the research base underpinning it is less compelling than claimed by its proponents.
Shauna Shapiro and Elli Weisbaum
Mindfulness practice and protocols—often referred to as mindfulness-based interventions (MBIs)—have become increasingly popular in every sector of society, including healthcare, education, business, and government. Due to this exponential growth, thoughtful reflection is needed to understand the implications of, and interactions between, the historical context of mindfulness (insights and traditions that have been cultivated over the past 25 centuries) and its recent history (the adaptation and applications within healthcare, therapeutic and modern culture, primarily since the 1980s).
Research has shown that MBIs have significant health benefits including decreased stress, insomnia, anxiety, and panic, along with enhancing personal well-being, perceptual sensitivity, processing speed, empathy, concentration, reaction time, motor skills, and cognitive performance including short- and long-term memory recall and academic performance. As with any adaptation, skillful decisions have to be made about what is included and excluded. Concerns and critiques have been raised by clinicians, researchers, and Buddhist scholars about the potential impact that the decontextualization of mindfulness from its original roots may have on the efficacy, content, focus, and delivery of MBIs. By honoring and reflecting on the insights, intentions, and work from both historical and contemporary perspectives of mindfulness, the field can support the continued development of effective, applicable, and accessible interventions and programs.