Cultural Affordances: Scaffolding Local Worlds Through Shared Intentionality and Regimes of Attention

Ramstead, Maxwell J. D.; Veissière, Samuel P. L.; Kirmayer, Laurence J.

doi:10.3389/fpsyg.2016.01090

Cited by 295 publications

(356 citation statements)

References 152 publications

(227 reference statements)

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“…Conventional affordances require making inferences about the intentions and expectations of other agents and regulating one's own and others' behaviors accordingly (Ramstead, Veissière, & Kirmayer, 2016). The extent to which humans share this ability (theory 1 of mind) with other social species is a matter of debate (Tomasello et al, 2005 "transcendental social worlds" and contrasts with the "transactional" social worlds of other animals.…”

Section: Worldviewsmentioning

confidence: 99%

“…Developing a worldview, as defined here, requires the cognitive ability to ask as well as answer the BQs; it thus presupposes sophisticated forms of social cognition and self-representation, the ability to engage in imaginative "mental time travel" (MTT; Suddendorf & Corballis, 1997, and the capacity to represent the world through symbols and narrative. Thus, we limit worldviews proper to those social animals --primarily humans --who have the cognitive ability to develop and use conventional as well as natural affordances (Ramstead, Veissière, & Kirmayer, 2016) and to imagine alternative scenarios.…”

Section: Worldviewsmentioning

confidence: 99%

See 1 more Smart Citation

Psychology, meaning making, and the study of worldviews: Beyond religion and non-religion.

Taves¹,

Asprem²,

Ihm³

2018

Psychology of Religion and Spirituality

145

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Abstract:To get beyond the solely negative identities signaled by atheism and agnosticism, we have to conceptualize an object of study that includes religions and non-religions. We advocate a shift from "religions" to "worldviews" and define worldviews in terms of the human ability to ask and reflect on "big questions" ([BQs], e.g., what exists? how should we live?). From a worldviews perspective, atheism, agnosticism, and theism are competing claims about one feature of reality and can be combined with various answers to the BQs to generate a wide range of worldviews. To lay a foundation for the multidisciplinary study of worldviews that includes psychology and other sciences, we ground them in humans' evolved world-making capacities. Conceptualizing worldviews in this way allows us to identify, refine, and connect concepts that are appropriate to different levels of analysis. We argue that the language of enacted and articulated worldviews (for humans) and worldmaking and ways of life (for humans and other animals) is appropriate at the level of persons or organisms and the language of sense making, schemas, and meaning frameworks is appropriate at the cognitive level (for humans and other animals). Viewing the meaning making processes that enable humans to generate worldviews from an evolutionary perspective allows us to raise news questions for psychology with particular relevance for the study of nonreligious worldviews.

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Section: Worldviewsmentioning

confidence: 99%

Section: Worldviewsmentioning

confidence: 99%

Psychology, meaning making, and the study of worldviews: Beyond religion and non-religion.

Taves¹,

Asprem²,

Ihm³

2018

Psychology of Religion and Spirituality

145

View full text Add to dashboard Cite

show abstract

“…In effect, emotions are embodied and embedded in specific social and cultural contexts that involve sequences of interpersonal actions and reactions (Boiger & Mesquita, 2012). These interactions are part of social affordances that elicit and elaborate emotional responses (Ramstead, Veissière & Kirmayer, 2016). Getting a clear picture of emotions requires thus learning more about their social contexts-including their developmental history, current configurations, and future consequenceswhich determine the experiential quality and temporal unfolding of the emotion (Prinz, 2014).…”

Section: Emotions In Cultural Contextmentioning

confidence: 99%

“…Culture is transmitted not only through explicit talk about mind, self and person, moral codes and the meaning of actions, experiences and events, but also through social and environmental affordances-cues and possibilities for perception and action present in particular life worlds and social niches. A major part of culture is learning how to attend to, interpret and act on these humanly constructed contexts (Ramstead et al, 2016). Much of this involves regimes of shared attention that allow cooperative action.…”

Section: Introductionmentioning

confidence: 99%

Cultural logics of emotion: Implications for understanding torture and its sequelae

Kirmayer

Ban²,

Jaranson³

2018

Torture

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This paper explores the significance of cultural variations in emotion for the meaning and impact of torture, focusing on the dynamics of shame, humiliation, and powerlessness. Forms of physical and psychological pain and suffering share some common neurobiological pathways and regulatory systems that are influenced by social and cultural factors. All forms of torture follow an affective logic rooted both in human biology and in local social and cultural meanings of experience. Understanding the impact of specific forms of torture on individuals requires knowledge of their learning histories, and of the personal and cultural meanings of specific kinds of violence. Exploring cultural meanings requires attention to over-arching discourse, embodied practices, and everyday engagements with an ecosocial environment. Restitution, treatment and recovery can then be guided by knowledge of cultural meanings, dynamics, and strategies for coping with catastrophic threats, injury, humiliation, helplessness and loss.

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“…However, even if one diligently pursues the IWRM principles, in practice, values often conflict [56,57]. For example, the increased pressure from population demand and urbanization can make it difficult to balance social equity and sustainability, as it can be difficult to supply the demand without investing in infrastructure that leads to long-term negative impacts on the environment [7] (p. 90).…”

Section: ) Therementioning

confidence: 99%

Socio-Psychological Perspectives on the Potential for Serious Games to Promote Transcendental Values in IWRM Decision-Making

Marini

Medema

Adamowski

et al. 2018

Water

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Modern day challenges of water resource management involve difficult decision-making in the face of increasing complexity and uncertainty. However, even if all decision-makers possessed perfect knowledge, water management decisions ultimately involve competing values, which will only get more prominent with increasing scarcity and competition over resources. Therefore, an important normative goal for water management is long-term cooperation between stakeholders. According to the principles of integrated water resource management (IWRM), this necessitates that managerial decisions support social equity and intergenerational equity (social equity that spans generations). The purpose of this discussion is to formulate preliminary recommendations for the design of serious games (SGs), a potential learning tool that may give rise to shared values and engage stakeholders with conflicting interests to cooperate towards a common goal. Specifically, this discussion explores whether SGs could promote values that transcend self-interest (transcendental values), based on the contributions of social psychology. The discussion is organized in the following way. First, an introduction is provided as to why understanding values from psychological perspectives is both important for water management and a potential avenue for learning in SGs. Second, a review of the description of values and mechanisms of value change from the field of social psychology is presented. This review highlights key psychological constraints to learning or applying values. Based on this review, recommendations are made for SGs designers to consider when developing games for water management, in order to promote transcendental values. Overall, the main conclusions from exploring the potential of value change for IWRM through SGs design are as follows: 1-SGs design needs to consider how all values change systematically; 2-SGs design should incorporate the many value conflicts that are faced in real life water management, 3-SGs could potentially promote learning by having players reflect on the reasoning behind value priorities across water management situations, and 4-value change ought to be tested in an iterative SGs design process using the Schwartz's Value Survey (SVS) (or something akin to it).

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Cultural Affordances: Scaffolding Local Worlds Through Shared Intentionality and Regimes of Attention

Cited by 295 publications

References 152 publications

Psychology, meaning making, and the study of worldviews: Beyond religion and non-religion.

Psychology, meaning making, and the study of worldviews: Beyond religion and non-religion.

Cultural logics of emotion: Implications for understanding torture and its sequelae

Socio-Psychological Perspectives on the Potential for Serious Games to Promote Transcendental Values in IWRM Decision-Making

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