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From the philosophical legacy of May 1968, the paper focuses on the debate on contemporary individualism using Nietzsche's thought as the guiding thread. The pretext for this is a quote from Thus Spoke Zarathustra which appeared among the graffiti covering Parisian walls at the time: 'One must still have chaos in oneself to be able to give birth to a dancing star.' An analysis of the two metaphors - 'chaos in oneself' and 'dancing star' - lending meaning to the phrase and the quest for its reflection in the events of May 1968 make it possible to identify the positions of the aforementioned authors and to consider the moral capacity granted to the individual. Sin embargo, su denominador común dista de ser evidente y el trasfondo filosófico del escenario se resiste al dibujo continuo y homogéneo.

This book examines, both theoretically and empirically, the impact of globalization and individualization on social solidarity. It focuses both on informal solidarity, such as volunteering, charitable giving, and informal care, and on formal solidarity, such as social benefits and development aid. It challenges the common belief that social solidarity is endangered by the increasing competition and capital flows between countries and by growing selfishness of modern citizens. The book scrutinizes the theoretical arguments that both informal solidarity and social solidarity organized through the welfare state are eroding. Empirically, it is the first thorough study of international comparative data on solidarity, globalization and individualization. The book concludes that, overall, solidarity is rising rather than declining. The impact of globalization and individualization is much more ambiguous than is often contended. While particular aspects of globalization and individualization might harm solidarity, other elements foster solidarity instead.

International relationships are increasingly critical to business performance. Yet despite a recent surge in international research on relationship marketing (RM), it is unclear whether or how RM should be adapted across cultures. The authors adopt Hofstede's dimensions of culture to conduct a comprehensive, multivariate, metaregression analysis of 47,864 relationships across 170 studies, 36 countries, and six continents. To guide theory, they propose four tenets that parsimoniously capture the essence of culture's effects on RM. Study 1 affirms these tenets and emphasizes the importance of taking a fine-grained perspective to understand the role of culture in RM because of the high degree of heterogeneity across different cultural dimensions and RM linkages. For example, the magnitude of individualism's effect is 71% greater on RM than other cultural dimensions, whereas masculinity has almost no effect; however, accounting only for individualism ignores significant moderating effects of power distance and uncertainty avoidance dimensions. To guide managers, Study 2 adopts a country-level approach and reveals that RM is much more effective outside the United States such that relationships are 55% more effective, on average, for increasing business performance in Brazil, Russia, India, and China.

The Matrilineal Heritage of Louisa May Alcott and Christina Rossetti is an unprecedented socio-cultural comparison that exposes and redresses critical preoccupation with the authors'male associates in the Transcendentalist and Pre-Raphaelite movements by re-orienting attention to the unpublished life-writing of their female relatives. The thesis unpacks the influence of the Romantic construction of \"genius\" on critical assessments of both women, which have often evaluated their literary outputs in light of what I call an \"ideology of individualism\" that privileges the vocation of the artist above all societal obligations. I demonstrate that both women resisted the ideologies of individualism promoted by their male associates, in order to affiliate themselves with \"theologies of renunciation\" that were developed by their female relatives. Part I, \"Matches for very big adversaries\", explores Alcott's and Rossetti's critical discourses surrounding the ideologies of individualism that were championed by the Transcendentalists and Pre-Raphaelites. Section I, \"But a flint holds fire\", stresses the authors' agency in rejecting the models of artistic identity promoted by both movements by foregrounding their debates with their male relatives in private correspondence and autobiographical writings. Section II, \"Behind a Mask\", considers how Alcott and Rossetti adopted ingenious strategies for challenging the movements' objectification of the female muse in their pseudonymous and posthumously published works. It compares Alcott's feminist assessment of Hawthorne's critique of the figure of the \"marble woman\" developed by the Transcendentalists, with Rossetti's interrogation of her brother, Dante Gabriel's, preoccupation with the dead beloved. The second part of the thesis, \"That mighty maternal love which makes [...] little women\", recovers the matrilineal heritage of Alcott and Rossetti, tracing its presence in both unpublished and canonical works. Section I, \"Left-handed societies\", uncovers the literary networks of the Alcott and Rossetti women in unpublished and posthumously published lifewritings to argue that family matriarchs, Abigail Alcott and Frances Rossetti, encouraged their daughters to conceive artistic identity as formulated through identification with others. Section II, \"A Loving League of Sisters\", unearths the influence of the Alcott and Rossetti women in the authors' canonical works, focusing on how the values of their mothers are propagated in fictional sisterhoods that use art as a means of both combating social injustice and achieving divine communion. The thesis concludes by demonstrating that the sisterhoods of the authors' public writings promote the theologies of renunciation that were championed by their female relatives-stressing the importance of relinquishing the solipsistic pursuit of genius, in favour of achieving communion with the wider female community and a fuller revelation of God.

In response to the Ebola scare in 2014, many people evinced strong fear and xenophobia. The present study, informed by the pathogen-prevalence hypothesis, tested the influence of individualism and collectivism on xenophobic response to the threat of Ebola. A nationally representative sample of 1,000 Americans completed a survey, indicating their perceptions of their vulnerability to Ebola, ability to protect themselves from Ebola (protection efficacy), and xenophobic tendencies. Overall, the more vulnerable people felt, the more they exhibited xenophobic responses, but this relationship was moderated by individualism and collectivism. The increase in xenophobia associated with increased vulnerability was especially pronounced among people with high individualism scores and those with low collectivism scores. These relationships were mediated by protection efficacy. State-level collectivism had the same moderating effect on the association between perceived vulnerability and xenophobia that individual-level value orientation did. Collectivism—and the set of practices and rituals associated with collectivistic cultures—may serve as psychological protection against the threat of disease.

Since its outbreak, COVID-19 has impacted world regions differentially. Whereas some regions still record tens of thousands of new infections daily, other regions have contained the virus. What explains these striking regional differences? We advance a cultural psychological perspective on mask usage, a precautionary measure vital for curbing the pandemic. Four large-scale studies provide evidence that collectivism (versus individualism) positively predicts mask usage—both within the United States and across the world. Analyzing a dataset of all 3,141 counties of the 50 US states (based on 248,941 individuals), Study 1a revealed that mask usage was higher in more collectivistic US states. Study 1b replicated this finding in another dataset of 16,737 individuals in the 50 US states. Analyzing a dataset of 367,109 individuals in 29 countries, Study 2 revealed that mask usage was higher in more collectivistic countries. Study 3 replicated this finding in a dataset of 277,219 Facebook users in 67 countries. The link between collectivism and mask usage was robust to a host of control variables, including cultural tightness–looseness, political affiliation, demographics, population density, socioeconomic indicators, universal health coverage, government response stringency, and time. Our research suggests that culture fundamentally shapes how people respond to crises like the COVID-19 pandemic. Understanding cultural differences not only provides insight into the current pandemic, but also helps the world prepare for future crises.

Culture-gene coevolutionary theory posits that cultural values have evolved, are adaptive and influence the social and physical environments under which genetic selection operates. Here, we examined the association between cultural values of individualism-collectivism and allelic frequency of the serotonin transporter functional polymorphism (5-HTTLPR) as well as the role this culture-gene association may play in explaining global variability in prevalence of pathogens and affective disorders. We found evidence that collectivistic cultures were significantly more likely to comprise individuals carrying the short (S) allele of the 5-HTTLPR across 29 nations. Results further show that historical pathogen prevalence predicts cultural variability in individualism-collectivism owing to genetic selection of the S allele. Additionally, cultural values and frequency of S allele carriers negatively predict global prevalence of anxiety and mood disorder. Finally, mediation analyses further indicate that increased frequency of S allele carriers predicted decreased anxiety and mood disorder prevalence owing to increased collectivistic cultural values. Taken together, our findings suggest culture-gene coevolution between allelic frequency of 5-HTTLPR and cultural values of individualism-collectivism and support the notion that cultural values buffer genetically susceptible populations from increased prevalence of affective disorders. Implications of the current findings for understanding culture-gene coevolution of human brain and behaviour as well as how this coevolutionary process may contribute to global variation in pathogen prevalence and epidemiology of affective disorders, such as anxiety and depression, are discussed.

When learning about culture, understanding individualism versus collectivism is essential. Individualism can be viewed as the emotional independence of an individual from groups or organizations. In contrast, in collectivist societies, group goals take precedence. Find out how this impacts people's attitudes, and grasp how collectivism and individualism pervade cultures.