Instruct: Given a question, retrieve documents that answer the question.
Query: Is a matching or understanding of a persons culture part of the ethics of psychology?
Other fields of psychology focus on how personal relationships impact human behavior; however, they fail to take into account the significant impact that culture may have on human behavior. The Malinowskian dictum focuses on the idea that there is a necessity to understand the culture of a society in its own terms instead of the common search for finding universal laws that apply to all human behavior. Cross-culture psychologists have used the emic/etic distinction for some time. The emic approach studies behavior from within the culture, and mostly is based on one culture; the etic approach studies behavior from outside the culture system, and is based on many cultures. Currently, many psychologists conducting cross-cultural research are said to use what is called a pseudoetic approach. This pseudoetic approach is actually an emic based approach developed in a Western culture while being designed to work as an etic approach. Irvine and Carroll brought an intelligence test to another culture without checking whether the test was measuring what it was intended to measure. This can be considered pseudoetic work because various cultures have their own concepts for intelligence.
Comparative psychology refers to the study of the behavior and mental life of animals other than human beings. It is related to disciplines outside of psychology that study animal behavior such as ethology. Although the field of psychology is primarily concerned with humans the behavior and mental processes of animals is also an important part of psychological research. This being either as a subject in its own right (e.g., animal cognition and ethology) or with strong emphasis about evolutionary links, and somewhat more controversially, as a way of gaining an insight into human psychology. This is achieved by means of comparison or via animal models of emotional and behavior systems as seen in neuroscience of psychology (e.g., affective neuroscience and social neuroscience).
The triune ethics theory (TET) has been proposed by Darcia Narvaez as a metatheory that highlights the relative contributions to moral development of biological inheritance (including human evolutionary adaptations), environmental influences on neurobiology, and the role of culture. TET proposes three ethics that are the foundation or motivation for all ethics: security (or safety), engagement, and imagination. They differ not only in the recency of evolutionary development but also in their relative capacity to override one another. The study looks back to people in the Pleistocene era and the environment of evolutionary adaptedness (EEA), relating to their early-life supports and its relation to moral functioning. The long term breastfeeding, the constant holding or touching, the frequency of caregivers other than mother, multiage playgroups, and the quick responsiveness to cries during that era is the type of caregiving that supports our biological systems. Current caregiving such as hospital births, solo sleeping, and physical isolation are not the types of early life caregiving to which humans are adapted. The article also mentions "dearth of touch" or faulty serotonin receptors affects society, and how they affect our society. There are higher rates of depression and anxiety, which both affect general and moral functioning. There are two categories of the effects of childrearing on moral functioning, dispositional and situational effects. There are two hypotheses relating to the dispositional effects of childrearing on moral functioning. First, "a personality may cohere around being more or less oriented to each of the three ethics". Second, "during critical periods of brain and personality development 'attachment' and 'trust' aspects of personality development are deeply influenced, affecting the structure and wiring of brain systems". Lastly, there are situational effects. These relate to the idea that "moral personality has a dispositional signature within particular situations: person and situation interact with dispositional regularity".
Psychology encompasses a vast domain, and includes many different approaches to the study of mental processes and behavior. Below are the major areas of inquiry that taken together constitute psychology. A comprehensive list of the sub-fields and areas within psychology can be found at the list of psychology topics and list of psychology disciplines.
Comparative psychology refers to the scientific study of the behavior and mental processes of non-human animals, especially as these relate to the phylogenetic history, adaptive significance, and development of behavior. Research in this area explores the behavior of many species, from insects to primates. It is closely related to other disciplines that study animal behavior such as ethology. Research in comparative psychology sometimes appears to shed light on human behavior, but some attempts to connect the two have been quite controversial, for example the Sociobiology of E.O. Wilson. Animal models are often used to study neural processes related to human behavior, e.g. in cognitive neuroscience.
The theoretical foundations of evolutionary psychology are discussed in the introduction, by Cosmides, Tooby and Barkow, in an essay by Tooby and Cosmides on "The Psychological Foundations of Culture", and an essay by anthropologist Donald Symons "On the Use and Misuse of Darwinism in the Study of Human Behavior". The book also includes empirical research papers meant to introduce topics of interest in evolutionary psychology, such as mating, social and developmental psychology, and perceptual adaptations. It includes contributions from evolutionary psychologists such as Steven Pinker, David Buss, Martin Daly, and Margo Wilson.
Countries that currently have limited or no regulation of the profession include India, Iran, Japan, Kenya, Kuwait, Nigeria, Pakistan, the Philippines, Poland, Russia, Singapore, Thailand and Turkey. Several of these countries are working toward licensing legislation, and several have developed ethical standards of practice to guide.
Many national psychology associations have adopted a code of ethics such as, for instance, APA’s Ethical Principles of Psychologists and Code of Conduct. EFPA has adopted several codes of ethics in recent years, and the five Nordic countries (Denmark, Finland, Iceland, Norway, and Sweden) adopted a unified code of ethics in 1988, which they revised in 1998 to be more consistent with EFPA’s meta-code (Pettifor, 2007). Moreover, IUPsyS and IAAP adopted, in 2008, a Universal Declaration of Ethical Principles for Psychologists. Such codes and declarations tend to be aspirational in nature.
A second committee was formed and headed by Nicholas Hobbs. This 8-member committee was responsible for the creation of the first document. The committee used contributions from over 2,000 psychologists to create the first principles. The committee reviewed the situations submitted by psychologists to the first committee and attempted to organize the situations into themes. Themes that emerged reflected many of the political and social issues of the time including racial segregation, post-war politics, and the testing industry. The first version of the Ethical Standards of Psychologists was adopted in 1952 and published in 1953 by the American Psychological Association (APA). The document was over 170 pages in length. The first version contained many ethical dilemmas that psychologists had written about and submitted to the first committee as case examples.
Fields of applications are also reflected by several special issues that appeared in psychological journals. In "Culture & Psychology" (2001), DST, as a theory of personal and cultural positioning, was exposed and commented on by researchers from different cultures. In "Theory & Psychology" (2002), the potential contribution of the theory for a variety of fields was discussed: developmental psychology, personality psychology, psychotherapy, psychopathology, brain sciences, cultural psychology, Jungian psychoanalysis, and semiotic dialogism. A second issue of this journal published in 2010 was also devoted to DST. In the "Journal of Constructivist Psychology" (2003) researchers and practitioners focused on the implications of the dialogical self for personal construct psychology, on the philosophy of Martin Buber, on the rewriting of narratives in psychotherapy, and on a psycho-dramatic approach in psychotherapy. The topic of mediated dialogue in a global and digital age was at the heart of a special issue in "Identity: An International Journal of Theory and Research" (2004). In "Counselling Psychology Quarterly" (2006), the dialogical self was applied to a variety of topics, such as, the relationship between adult attachment and working models of emotion, paranoid personality disorder, narrative impoverishment in schizophrenia, and the significance of social power in psychotherapy. In the "Journal of Constructivist Psychology" (2008) and in "Studia Psychologica" (2008), groups of researchers addressed the question of how empirical research can be performed on the basis of DST. The relevance of the dialogical self to developmental psychology was discussed in a special issue of "New Directions for Child and Adolescent Development" (2012). The application of the dialogical self in educational settings was presented in a special issue of the "Journal of Constructivist Psychology" (2013).
As a method of data collection, ethnography entails examining the behaviour of the participants in a certain specific social situation and also understanding their interpretation of such behaviour. Dewan (2018) further elaborates that this behaviour may be shaped by the constraints the participants feel because of the situations they are in or by the society in which they belong. Ethnography, as the presentation of empirical data on human societies and cultures, was pioneered in the biological, social, and cultural branches of anthropology, but it has also become popular in the social sciences in general—sociology, communication studies, history—wherever people study ethnic groups, formations, compositions, resettlements, social welfare characteristics, materiality, spirituality, and a people's ethnogenesis. The typical ethnography is a holistic study and so includes a brief history, and an analysis of the terrain, the climate, and the habitat. In all cases, it should be reflexive, make a substantial contribution toward the understanding of the social life of humans, have an aesthetic impact on the reader, and express a credible reality. An ethnography records all observed behavior and describes all symbol-meaning relations, using concepts that avoid causal explanations. Traditionally, ethnography was focussed on the western gaze towards the far 'exotic' east, but now researchers are undertaking ethnography in their own social environment. According to Dewan (2018), even if we are the other, the ‘another’ or the ‘native’, we are still ‘another’ because there are many facades of ourselves that connect us to people and other facades that highlight our differences.
Personal values exist in relation to cultural values, either in agreement with or divergence from prevailing norms. A culture is a social system that shares a set of common values, in which such values permit social expectations and collective understandings of the good, beautiful and constructive. Without normative personal values, there would be no cultural reference against which to measure the virtue of individual values and so cultural identity would disintegrate.
Cultural anthropology has a rich methodology, including participant observation (often called fieldwork because it requires the anthropologist spending an extended period of time at the research location), interviews, and surveys.
One of the earliest articulations of the anthropological meaning of the term "culture" came from Sir Edward Tylor who writes on the first page of his 1871 book: "Culture, or civilization, taken in its broad, ethnographic sense, is that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society." The term "civilization" later gave way to definitions given by V. Gordon Childe, with culture forming an umbrella term and civilization becoming a particular kind of culture.
The Greek locution "Dialegein" synthesizes a theoretic set of axiological investigations, corresponding to a unified epistemic methodology which embraces Cultural Hermeneutics, specifically Aesthetics and Ethics. His construction of ethical and aesthetical responsibility stands as a philosophical "cantus firmus" for the understanding of cultural polyphony. 
Intentionality and Cognition
Firstly, Marc Jean-Bernard seeks to provide a philosophical account of cognitive sciences in the field of culture. The extension of research in Philosophy of Mind and Continental Philosophy assigns a theoretical imperative to ethical and cultural investigations, in order to grammatically fix the amphibology of explanation. In contrast to the anti-functionalism and anti- physicalism of phenomenology and hermeneutics, his research on intentionality and subjectivity induces a deep revision of the dichotomy between the transcendental and analytical accounts of phenomenology. He starts with a clear grammar of the term intentionality, unifying its phenomenological and cognitive meaning. Then, a " non-reductive" perspective on Mind and Psychism examines cognitive intentionality (representational consciousness of cognition) and affective intentionality (non-representational consciousness and non-affective connaturality), following both the phenomenological description of consciousness and the legacy of Wittgenstein’s investigations on perception, knowledge, and psychology.
The term "ethnography of communication" is meant to be descriptive of the characteristics that an approach towards language from an anthropological standpoint must take. Namely, according to Dell Hymes, it must 1) "investigate directly the use of language in contexts of situations so as to discern patterns proper to speech activity" and 2) "take as context a community, investigating its communicative habits as a whole." In other words, rather than divorcing linguistic form from its function, the analysis of a culture's or community's communication, linguistic and otherwise, must occur with respect to the sociocultural context of its use and the functions of the meanings conveyed. As Deborah Cameron puts it, "If you are mainly concerned with the way a certain speech event fits into a whole network of cultural beliefs and practices, you will spend more time describing things that are external to the talk itself: who the speakers are, where they are, what beliefs and customs are important in their lives."
Educational psychology has seen rapid growth and development as a profession in the last twenty years. School psychology began with the concept of intelligence testing leading to provisions for special education students, who could not follow the regular classroom curriculum in the early part of the 20th century. However, "school psychology" itself has built a fairly new profession based upon the practices and theories of several psychologists among many different fields. Educational psychologists are working side by side with psychiatrists, social workers, teachers, speech and language therapists, and counselors in attempt to understand the questions being raised when combining behavioral, cognitive, and social psychology in the classroom setting.
An important event in the interchange of East and West occurred when American psychologist William James invited the Sri Lankan Buddhist Anagarika Dharmapala to lecture in his classes at Harvard University in December 1903. After Dharmapala lectured on Buddhism, James remarked, “This is the psychology everybody will be studying 25 years from now.” Later scholars such as David Kalupahana (The principles of Buddhist psychology, 1987), Padmal de Silva (Buddhism and behaviour modification, 1984), Edwina Pio (Buddhist Psychology: A Modern Perspective, 1988) and Hubert Benoit (Zen and the Psychology of Transformation, 1990) wrote about and compared Buddhism and Psychology directly. Writers in the field of Transpersonal psychology (which deals with religious experience, altered states of consciousness and similar topics) such as Ken Wilber also integrated Buddhist thought and practice into their work.
Psychology was a branch of the domain of philosophy until the 1870s, when it developed as an independent scientific discipline in Germany and the United States. Psychology as a self-conscious field of experimental study began in 1879, in Leipzig Germany, when Wilhelm Wundt founded the first laboratory dedicated exclusively to psychological research in Germany. Wundt was also the first person to refer to himself as "a psychologist". Other important early contributors to the field include Hermann Ebbinghaus (a pioneer in the study of memory), William James (the American father of pragmatism), and Ivan Pavlov (who developed the procedures associated with classical conditioning).
Beginning in the 1960s and 1970s, ethnographic research methods began to be widely used by communication scholars. As the purpose of ethnography is to describe and interpret the shared and learned patterns of values, behaviors, beliefs, and language of a culture-sharing group, Harris, (1968), also Agar (1980) note that ethnography is both a process and an outcome of the research. Studies such as Gerry Philipsen's analysis of cultural communication strategies in a blue-collar, working-class neighborhood on the south side of Chicago, "Speaking 'Like a Man' in Teamsterville", paved the way for the expansion of ethnographic research in the study of communication.
Jewish medical ethics is one of the major spheres of contemporary Jewish ethics. Beginning primarily as an applied ethics based on halakhah, more recently it has broadened to bioethics, weaving together issues in biology, science, medicine and ethics, philosophy and theology. Jewish bioethicists are usually rabbis who have been trained in medical science and philosophy, but may also be experts in medicine and ethics who have received training in Jewish texts. The goal of Jewish medical ethics and bioethics is to use Jewish law and tradition and Jewish ethical thought to determine which medical treatments or technological innovations are moral, when treatments may or may not be used, etc.
The terms were coined in 1954 by linguist Kenneth Pike, who argued that the tools developed for describing linguistic behaviors could be adapted to the description of any human social behavior. As Pike noted, social scientists have long debated whether their knowledge is objective or subjective. Pike's innovation was to turn away from an epistemological debate, and turn instead to a methodological solution. "Emic" and "etic" are derived from the linguistic terms phonemic and phonetic respectively, which are in turn derived from Greek roots. The possibility of a truly objective description was discounted by Pike himself in his original work; he proposed the emic/etic dichotomy in anthropology as a way around philosophic issues about the very nature of objectivity.
Cultural neuroscience is a field of research that focuses on the interrelation between a human’s cultural environment and neurobiological systems. The field particularly incorporates ideas and perspectives from related domains like anthropology, psychology, and cognitive neuroscience to study sociocultural influences on human behaviors . Such impacts on behavior are often measured using various neuroimaging methods, through which cross-cultural variability in neural activity can be examined.
Van Vianen, A. E. m. (2000). Person–Organization Fit: The Match Between Newcomers’ and Recruiters’ Preferences for Organizational Cultures. Personnel Psychology, 53(1), 113–149. doi:10.1111/j.1744-6570.2000.tb00196.x
A moral choice can be a personal, economic, or ethical one; as described by some ethical code, or regulated by ethical relationships with others. This branch of psychology is concerned with how these issues are perceived by ordinary people, and so is the foundation of descriptive ethics. There are many different forms of moral reasoning which often are dictated by culture. Cultural differences in the high-levels of cognitive function associated with moral reasoning can be observed through the association of brain networks from various cultures and their moral decision making. These cultural differences demonstrate the neural basis that cultural influences can have on an individual’s moral reasoning and decision making .
A code of conduct can be an important part in establishing an inclusive culture, but it is not a comprehensive solution on its own. An ethical culture is created by the organization's leaders who manifest their ethics in their attitudes and behavior. Studies of codes of conduct in the private sector show that their effective implementation must be part of a learning process that requires training, consistent enforcement, and continuous measurement/improvement. Simply requiring members to read the code is not enough to ensure that they understand it and will remember its contents.
Culture bias is when someone makes an assumption about the behavior of a person based on their cultural practices and beliefs. People in individualist cultures, generally Anglo-America and Anglo-Saxon European societies, value individuals, personal goals, and independence. People in collectivist cultures see individuals as members of groups such as families, tribes, work units, and nations, and tend to value conformity and interdependence. In other words, working together and being involved as a group is more common in certain cultures that views each person as a part of the community. This cultural trait is common in Asia, traditional Native American societies, and Africa. Research shows that culture, either individualist or collectivist, affects how people make attributions.