110 Sentences With "more individualistic" | Random Sentence Generator

Remember how The Sopranos pushed beyond ensemble drama to something more individualistic?

People are more individualistic and questioning, and have much more access to diverse views.

HP: Sticking to the liberal column, there's the communitarian box and the more individualistic box.

Raised with a more individualistic culture, younger adults are delaying romantic partnerships, cohabitation, and having children.

People may simply have returned to more individualistic, self-centered views of society and the economy.

Dr. Appleby argued that the revolutionaries were more individualistic and optimistic than they had been given credit for.

They were loose molecules unattached to party hierarchies—more individualistic than the Democrats, more antibusiness than the Republicans.

This was in large part due to people becoming "more individualistic, materialistic and socially antagonistic," according to the report.

Price believes that men instead value more individualistic criteria, such as their achievements or status, once they have a family.

"People in wheat-farming regions are more individualistic whereas people in the rice areas have an interdependent culture," Talhelm says.

Obviously, unless it's an endowment, it's still going to be very subject to individual patrons' choices; it's much more individualistic.

"It is thus a paradox that older people are less lonely in more individualistic and less familistic cultures," concluded the authors.

It has to find new ways to try to appease a population far more vocal and more individualistic than previous generations.

" This, she went on, is "evidence that American culture has become more individualistic and more focused on the self and on equality.

This, he said, may help explain why his approach is so different from that of recent presidents, who have been more individualistic.

After all, what could be be more individualistic than trying to bring a vast fortune and political machine under the control of one man?

And the fact that Ma and Trump discussed the even more individualistic topic of global small business entrepreneurship puts an exclamation point on it all.

And third, American culture at large is growing more individualistic, with people encouraged to explore their own wants and needs and focus less on social norms.

The first roughly measures whether respondents take a structural view of racial inequality and the second whether they take a more individualistic view of racial inequality.

Today, joining or even making a movement is often pitched as a far more individualistic enterprise, available to anyone with the requisite outrage and promotional skills.

But jurisdictions have different regulatory schemes for doctors, and while there's this umbrella thing that Medicare [and] Medicaid bring to the table, it's much more individualistic.

Mr. Vimont, now a visiting fellow at Carnegie Europe, sees the new strains as reflective of a more individualistic society, which has also become selfish and nationalistic.

As culture becomes more Westernized or industrialized or urbanized or whatever term you want to use, it shifts from a more collectivist culture to a more individualistic culture.

In the last few decades, it has seemed that history was moving in the opposite direction, away from larger and more responsible governments and towards a more individualistic and privatised approach to policy.

NGO workers tend to agree that Syrians, unlike other displaced groups, are more individualistic and more proud and as result are more comfortable starting independent businesses than taking charity from an aid agency.

Nageire, born in the 16th century as a response to this style, was more individualistic and free-spirited: It made use of delicate ephemerals like wildflowers that would have gone unnoticed in tatehana.

Where once a handful of newspapers and television channels commanded the nation's attention, the media's fragmentation and the rise of more individualistic competitors (social media the prime example) mean ever fewer common reference points.

My professors were highly focused on training us in various ways to generate and visualize new ideas creating a space for young designers to explore their own methods of creativity and in that sense we became more individualistic and accurate in our work.

"When you meditate, one of the first things is that you calm your mind and just rest in the present…" Buddhism in the United States may be a large and prolix phenomenon, ranging from ethnically defined groups which foster community and ritual to the more individualistic approach epitomised by those Seattle classes.

If you wanted to trace the roots of the country's shift from a kind of big-picture progressivism to more individualistic conservatism, well, you could do a lot worse than looking at the shift from neighborhood gathering place to individual home, from men play-acting at being members of a weird, mystical order in a local lodge to turning their houses into fortresses.

Makeup styles generally became simpler and more individualistic with the rise of How-to YouTube videos.

To Kosaka, Holden's study was further evidence that Japanese society had evolved from its original collectivistic values to more individualistic values.See Kenji Kosaka, “Where Does Asia Go? Transitions in Asia-Pacific Societies,” The International Scope Review, Volume 2 (2000), Issue 4 (Winter), Editorial.

Black gang members are generally more individualistic with their clothing. The gang would wear a specific clothing and certain accessories that would match their crew's colors. Examples include the Bloods, whose gang colour is red, and the Crips, who wear blue. Most gang members wear brands such as Pro Club, Dickies, & Levi's.

These dancers are generally younger with minimal clothing, sometimes only loincloths, made with natural materials. The dances are more flamboyant with leaps and extra steps. There are also women in these groups but fewer. They tend to be more individualistic, often with competition among the Mexica dancers through performance and/or attire.

"ERA: FAQ" . www.equalrightsamendment.org. Retrieved 7 December 2016. This connects to liberal feminism and the more individualistic approach that comes with this theory. Liberal feminists believe that there should be equality between the sexes and this should be gained through equal legal rights, equal education, and women having "greater self value as individuals".

In a few cases there are no private gardens at all. Other hamlets are made up of multiple generational kinship clusters, with each generation adding increasingly larger fields to their cluster. There are, however, also yayla's with a more individualistic spatial organisation. Cows roam freely on the yayla, seeking out the best alpine flowers.

Anarchy is a 'method of individualization.' It aims to combine the greatest individual development with the greatest communal unity."Bob Black, Nightmares of Reason. On the article by Max Baginski called "Stirner: The Ego and His Own", published in the American anarchist magazine Mother Earth, there is the following affirmation: "Modern Communists are more individualistic than Stirner.

More individualistic sharecroppers would abandon collectives. Anarchists expressed frustration that peasants were more interested in what they could gain from the collective than commitment revolutionary ideals. On a larger scale, Seidman argues that while collectives may have encouraged solidarity internally, on a local scale they contributed towards organised selfishness. Collectives encouraged autarky and self- sufficiency, refusing to share with other collectives.

I rarely went to exhibit openings. I insulted > everybody: gallery owners, museum curators, would-be buyers of my own work." > ~Tristan Meinecke, 1981 From a creative standpoint he preferred music to painting, saying that "music is a better art". However, he chose painting in part because it was more individualistic: "you need a hundred men or at least four to play your music.

Hegel's lecture notes were edited by his student, Karl Ludwig Michelet in 1833, and revised in 1840-2. An English translation was provided by Elizabeth Haldane in 1892. In it, he outlined his ideas on the major philosophers. He saw consciousness as progressing from an undifferentiated pantheism of the East to a more individualistic understanding culminating in the freedom of the Germanic era.

Randolph Hewton, Isabel McLaughlin, Gordon Webber, Audrey Taylor, Prudence Heward and Rody Kenny Courtice, around 1935 Rody Kenny Courtice (born Roselyn Margaret Kenny; 1891–1973) was a Canadian painter and teacher. She was associated with the Group of Seven early in her career, but later moved away into a more individualistic style. She was active in associations of artist and worked for the professionalization of their occupation.

Some cultures are more individualistic, which would support more of an individual's own opinion, while collectivist cultures support the overall group's opinion and needs. Gender can be also considered as a cultural factor. In some cultures, women's "perception of language, not public opinion, forces them to remain quiet." Scheufele & Moy, further assert that certain conflict styles and cultural indicators should be used to understand these differences.

Hans von Matt's career as an artists began during his student years in Munich and Geneva. Initially he was drawn towards expressionism. Later in the 1920s, influenced by the cubist precepts of André Lhote in Paris and by Karl Geiser, von Matt's styles acquired a more individualistic form, clear and compact. His figures of maidens and of saints display a gentleness of expression and softened body shapes.

They are less common in today's more individualistic cultures, where there is less reliance on others than in preindustrial agricultural and hunter-gatherer societies. Major jobs such as clearing a field of timber or raising a barn needed many workers. It was often both a social and utilitarian event. Jobs like corn husking or sewing could be done as a group to allow socializing during an otherwise tedious chore.

In the Social Organization, Cooley asks what makes up a society. He focuses on the relationship between the individual and the larger unity of the society. He viewed society and the individual as one since they cannot exist without one another: where society has a strong impact on individual behavior and vice versa. He also concluded that the more industrialized a society becomes, the more individualistic its inhabitants are.

Over time Kiwi homes are becoming larger and more luxurious. While old homes were mostly box-shaped bungalows, new houses are architecturally more complex, creating houses that are more individualistic and aesthetically pleasing. Popular extras can include a rumpus room (kids playroom), walk-in wardrobes, walk-in kitchen pantries, more bedrooms and extra bathrooms. New homes have more insulation and those built in the South Island must use double glazing.

Indeed, most of the important union events and meetings took place in interracial settings. Even though Mitchell wanted an interracial union, he observed drastic behavioral differences between blacks and whites. African-Americans in the union had a strong collective conscience and unity; therefore, through their unity they were more capable of resisting repressions through collective action. On the other hand, whites were more individualistic and were easier for managers to coerce.

Uncertainty avoidance is how uncomfortable an individual is with the unknown. Collectivistic societies tend to be less individualistic and less avoidant of uncertainty while individualistic societies tend to be more individualistic and more avoidant of uncertainty. The results of this study show collectivistic cultural values support more permissiveness, as measured by sharing geographic location on a person’s profile. Privacy settings in collectivist communities supported more information sharing than in an individualistic community.

Differentiating is a process of disengaging or uncoupling. During this stage, differences between the relationship partners are emphasized and what was thought to be similarities begins to disintegrate. Instead of working together, partners quickly begin to become more individualistic in their attitudes. Conflict is a common form of communication during this stage; oftentimes, it acts as a way to test how much the other can tolerate something that may threaten the relationship.

In 2004 Hill released Endangered on his own record label, Red Cliffs Press. The album featured the top 20 Texas music chart hits "Buckaroo Tattoo" and "Pickup Truck Cafe", and was praised in American Cowboy magazine as "A collection of 14 songs with a fuller sound, more intricate arrangements, higher production values, and just a more individualistic stamp on it than Hill's previous work."Mullins, Jesse. "Endangered By Brenn Hill" in American Cowboy. July/August2004.

The communal coping framework is relatively new and there has not been much variation in the context to which the concept has been applied. Mickelson, Lyons, Sullivan and Coyne (2001) argue for the need to apply the communal coping conceptual framework to less collective stressors such as recovery from natural disaster (e.g. Richardson & Maninger, 2018) to more individualistic stressors such as job loss and illness (e.g. Vleet, Hegelson, Seltman, Korytwoski, Hausmann, 2018).

Shepherd in the Alps by Claude Joseph Vernet; an idyllic rural life is part of the political utopia Wollstonecraft depicts in the Rights of Men. The Rights of Men indicts monarchy and hereditary distinctions and promotes a republican ideology. Relying on 17th- and early 18th-century notions of republicanism, Wollstonecraft maintains that virtue is at the core of citizenship. However, her notion of virtue is more individualistic and moralistic than traditional Commonwealth ideology.

These "provincial" novels often feature a protagonist who belongs to her community, yet desires to leave. Another character, usually a man, is committed to community values and grows fanatical, opposing the protagonist. A third character, usually the child of the first two characters, leaves the community for a more individualistic life. Often a fourth character will take on the role of "liberating Gentile," an outsider who tempts characters to leave their community or violate its norms.

This difference was attributed to general differences in values of East Asian cultures, which place more value on interdependence, and Western cultures (e.g., U.S. culture), which place more value on independence. Eastern cultures promote more collectivistic values and individuals are more likely to describe themselves in relation to others and by their group memberships. In contrast, Western cultures promote more individualistic values and thus individuals place high importance on being seen as a unique individual, separate from others.

Although charisma is valued across cultures, culture plays a major role in the specific content of leadership prototypes. For example, a study that began in 1991 measured leadership prototypes across 60 countries found that more individualistic cultures tend to favor ambitious leaders, whereas collectivistic cultures often prefer leaders who are self- effacing. Cross-cultural differences may be difficult to study when using nations as a guideline for grouping, as many countries have a variety of cultures within them.

In 1985, Gabrenya, Wang, and Latane found that in both Chinese and American cultures, social loafing varies between men and women. Women expressed less social loafing than men across different cultures. The authors argued that regardless of the change in social roles, genetic and historical roles continue to make men more individualistic and women more relational. In 1999, Naoki Kughiara conducted another study in Japan on social loafing tendencies using similar methods as Max Ringelmann's rope-pulling experiment.

It is important to note that the study is in the perspective of dividing these countries into two groups. The study argues that Asian (eastern) cultures are collectivist, while Western cultures are more individualistic. In Western cultures, peer influence is more predominant while in Eastern cultures, they are more heavily influenced by their families. In a classroom setting, children from Eastern cultures are more competitive, giving them less of a drive to belong among their peers.

Western media glamorizes the image of the self- sufficient youth, showing examples of both men and women who lead strong, individualistic, empowered lifestyles. Globalization has destabilized previously immutable social institutions, shifting cultural value away from old traditions to new more individualistic and market friendly ideas. This combined with a privatization and individualization of labor has in many ways made fluidity more the norm than structure. The availability of geographic mobility can also directly affect an individual's self-empowerment.

She was nevertheless not without her own criticisms of it. Her personal experiences made her all too conscious of the shortage of that "solidarity" which the group purported to represent, and she called for more radical thought and action. Her contribution was more individualistic and less "collegiate" than that of many of the opposition activists in the build-up to the so-called "Peaceful Revolution". She always remained in touch with the more important of the opposition groups, however.

American-style evangelicalism and Arminianism also appear to have made inroads, which with its more individualistic emphasis has less potential for a full-scale civil religion. Certainly the old synthesis of revealed and natural theology is largely repudiated; officially at least. But, the folk religion of the Afrikaners is not dead. Some scholars and revisionist historians are attempting to draw lines of distinction between Calvinism per se, the history of the Afrikaners, and the civil religion of the apartheid regime in particular.

A multi-country study, based on the GLOBE culture model, found that virtual communication environments were experienced differently by people from different cultures. The culture dimension individualism- collectivism was most strongly and very significantly related to how positively or negatively team members experienced videoconferences and telephone conferences, compared to face-to-face meetings. People from collectivistic societies showed a stronger preference for face-to-face meetings and evaluated virtual meetings more negatively compared to people from more individualistic societies.Westphal, P. (2016).

One’s cultural style can also interfere with work-family relationship dynamics between different cultures. In Shan Xu research he found that, employees from more individualistic cultures are more sensitive to how their work interferes with their family life . These employees are more concerned about their own individual family dynamics and structure. While people from more collectivistic cultures are more concerned about how their work provides material, social, and cognitive resources such as intelligence and experience which will help their families.

" In a mixed review, XXLs Charles Holmes stated: "Nuthin' 2 Prove, like its 2018 predecessor, Lil Boat 2, largely sees Yachty spinning in place, warring with his past and grasping at a murky future." Sam Moore of NME said, "With a swelling back catalogue, it's becoming increasingly clear what does and doesn't work for Yachty's solo output: skippable braggadocious freestyles? No. Endearing and experimental takes on hip-hop that demonstrate his more individualistic approach to being a major rap artist? Yes please.

Written over many years and in response to the variety of Jewish catastrophes of the late 19th and early 20th centuries, the stories epitomize Rabinovitsh's style, including his signature style of "laughter through tears". I. L. Peretz brought into Yiddish a wide array of modernist techniques he encountered in his reading of European fiction. While himself politically radical, particularly during the 1890s, his fiction is enormously nuanced and allows multiple readings. His work is both simple and caustic, more psychological and more individualistic than Abramovitsh or Rabinovitsh’s.

While it is possible to find great bargains here, many of the sellers here sell fake and/or defective merchandise. While the area has had a large amount of success, recent developments have weakened the social structure here. Drugs are a problem among youth, and the seemingly easy money to be made from counterfeit items, stolen goods and drugs has caused more individualistic attitudes. It also causes neighbors to not want to be involved with their other neighbors for risk of becoming involved in something unexpected.

The German sociologist Ferdinand Tönnies described an early model of collectivism and individualism using the terms Gemeinschaft (community) and Gesellschaft (society). Gemeinschaft relationships, in which communalism is prioritized, were thought to be characteristic of small, rural village communities. An anthropologist, Redfield (1941) echoed this notion in work contrasting folk society with urban society. Max Weber (1930) contrasted collectivism and individualism through the lens of religion, believing that Protestants were more individualistic and self-reliant compared to Catholics, who endorsed hierarchical, interdependent relationships among people.

Among many immigrant families, members of the younger generation tend to assimilate to American culture at a faster rate than members of older generations. This can create divides along generational lines. Members of the older generation may dislike the influence that American culture has on the younger generation, particularly shifts from communal values to a more individualistic mindset. On the other hand, members of the younger generation may view their elders as too set in their ways and out of touch with American society.

This configuration is based on 'patriarchal control', which is proclaimed to be linked to the "socialization processes where women are raised to be relational" care takers and family structure supports, while men are more 'individualistic' since their role is only tied to providing money. In other words, men provide the money and women are to provide 'unpaid labor'. Consequently, in the field of "unpaid care work" men typically take on far less responsibility than women due to the socially constructed 'gender division of labor' which assigns the obligation of 'caring labor' to women.

In addition, a difference between collectivist and individualist cultures is the conceptualization of positive and negative emotions, including happiness. For example, research indicates that individualism moderates the relationship between hedonism and happiness, such that hedonism is more strongly related to happiness in more individualistic (vs collectivistic) cultures. In individualist cultures, individuals attempt to avoid negative emotions, but in Eastern communities, some negative emotions are viewed as a virtue. One example of this is that collectivist cultures value shame because they view it as an opportunity to better themselves.

An important aspect of Pico's philosophical thought was his defense of the dignity and liberty of the human being, set forth in Oration on the Dignity of Man (1486). Both Ficino and Pico resurrected the humanistic views of ancient Greece. However, the humanism of the Renaissance was more individualistic than the humanism of ancient times. The biographer John Addington Symonds speculates that Michelangelo Buonarroti spent time among the members of the Platonic Academy during Buonarroti's early years in Florence, fully absorbing its doctrines and later authoring poems and other works demonstrating agreement with their doctrines.

In countries with more individualistic views such as America, happiness is viewed as infinite, attainable, and internally experienced. In collectivistic cultures such as Japan, emotions such as happiness are very relational, include a myriad of social and external factors, and reside in shared experiences with other people. Uchida, Townsend, Markus, & Bergseiker (2009) suggest that Japanese contexts reflect a conjoint model meaning that emotions derive from multiple sources and involve assessing the relationship between others and the self. However, in American contexts, a disjoint model is demonstrated through emotions being experienced individually and through self-reflection.

After Christianity was introduced in the Naamai villages, the Christian missionaries too began to spread good will by lending a helping hand to the people. Be it to the sick or infirm, they were ever ready to offer help to the needy, and this help was given regardless of clan affiliations. Community life continues to play an important role though these ties are gradually weakening as people have become more individualistic in their outlook, following greater interaction with more modern societies who are fast making inroads into traditional life.

It aims to reduce emphasis on sexualized advertising and focus more on customer service and diversity. Among the changes announced are eliminating sexualized advertising, no longer having shirtless models at new store openings, and eliminating sexualized pictures and advertising on bags, gift cards, and in stores. They are changing the name of store employees from "models" to "brand representatives", and will allow a more individualistic dress code. "Brand representatives" will also focus more on customer service by offering to help serve customers, as opposed to past policies of aloofness.

In the USA this concept was largely rejected in favour of studying environments in more individualistic terms regarding species, where specific associations of plants occur randomly because of individual preferences and responses to gradients, and there are no sharp boundaries between phytocoenoses. In this part of the world a habitat consisting of a number of specific plant species is more colloquially known as a 'plant community'. It has been a successful approach in the scope of contemporary vegetation science because of its highly descriptive and predictive powers, and its usefulness in nature management issues.

Before him, wrestlers gimmicks imitated "ethnic terrors" (Nazis, Arabs, etc.), but his success birthed a more individualistic and narcissist form of character. He was one of the first pro- wrestlers to use entrance music, "Pomp and Circumstance" which always played as he made his way to the ring. In Britain, television took British wrestling to the next level when in 1964, it went full-time as part of the World of Sport show. The style of wrestling at the time was unique with strong emphasis on clean technical wrestling.

Western society has been found to be more individualistic, with people being more independent and stressing less importance on familial ties or the approval of others. On the other hand, Eastern cultures are thought of as less individualistic, focusing more on acceptance and maintaining family relationships while focusing less on the individual self. The way people in different cultures perceive the emotions of the people around them also play a role in shaping the recall perspective of memories. Westerners are said to have a more "inside-out view" of the world, and unknowingly project their current emotions onto the world around them.

Interchange in Santa Ana near the border with trucks in view Despite a rough terrain and a harsh climate, Sonora, like the rest of the northern Mexico, is rich in mineral resources. This has led to a history of self-reliance, and many see themselves as the heirs to a pioneering tradition. A large part of this is linked to the vaquero or cowboy tradition, as much of the state's economy has traditionally been linked to livestock.Gonzalez, pp. 27–28 Sonorans and other norteños (northerners) have a reputation for being hard working and frugal, and being more individualistic and straightforward than other Mexicans.

In contrast to those focusing on the individual benefit derived from the web of social relationships and ties individual actors find themselves in, attribute social capital to increased personal access to information and skill sets and enhanced power.Uzzi and Dunlap 2005 According to this view, individuals could use social capital to further their own career prospects, rather than for the good of organisations. Nan Lin's concept of social capital has a more individualistic approach: "Investment in social relations with expected returns in the marketplace." This may subsume the concepts of some others such as Bourdieu, Flap and Eriksson.

Summerson, 162–180; Strong, 502 John Soane was more individualistic, one of a number of European experimenters in Neoclassicism, but details from his inventive buildings were often picked up by other architects.Summerson, 95–97 The public buildings of George Dance the Younger, City Architect of London from 1768, were precursors of the Regency style, though he designed little himself after 1798. Robert Smirke could produce both classical (British Museum) and Gothic designs, and also mainly worked on public buildings. With Nash and Soane he was one of the Board of Works' architects during the peak Regency period.

Mircea Eliade, Autobiography: 1907-1937, Journey East, Journey West, p. 93. Chicago: University of Chicago Press, 1990. In his relative isolation, Claudian spent much time mapping out the socially deterministic settings of philosophical doctrines, the "collective tendencies and aspirations" that shaped individual stances, "often without the thinker himself realizing it for sure." For instance, Claudian looked into the transition from Plato's discourse on collectivist government under philosopher kings, in the Republic, to the more individualistic idealism of the Nomoi; the former reflected a collective republican ideal, while the latter showed Plato's own sobering experience of government under Dionysius of Syracuse.

Overall, Americans were more likely to speak out than Taiwanese. Being incongruous with the majority lessened the motivation of the Taiwanese to speak out (and they had a higher collectivist score), but had little effect on the Americans. In Taiwan, future support and belief of society played a large role in likeliness to voice an opinion, and support that the activation of the spiral of silence is in effect. In the United States, it was hypothesized that because they were more individualistic, they would be more likely to speak out if in the minority, or incongruous group.

Nonetheless, one study looked at differences in advertising products between an individualistic culture, America, and a collectivist one, South Korea. In American magazine advertisements, it found, there was a greater tendency to stress the distinctiveness and uniqueness of the person; conversely the South Korean ones stressed the importance of social conformity and harmony. This observation holds true for a cross-cultural analysis across a wide range of cultural outputs where individualistic national cultures produce more individualistic cultural products and collectivist national cultures produce more collectivist national products; these cultural effects were greater than the effects of individual differences within national cultures.

Her phrase "bread and roses", recast as "We want bread and roses too", became the slogan of the largely immigrant, largely women workers of the 1912 Lawrence textile strike. The WTUL was, on the other hand, mistrustful of the National Woman's Party, with its more individualistic, rights-oriented approach to woman's equality. The WTUL was strongly opposed to the Equal Rights Amendment drafted by the NWP after the passage of the Nineteenth Amendment on the ground that it would undo the protective legislation that the WTUL had fought so hard to obtain. The WTUL focused increasingly on legislation in the 1920s and thereafter.

Researchers have grouped some countries together by comparing countries' value scores with other country difference such as geographical proximity, shared language, related historical background, similar religious beliefs and practices, common philosophical influences, and identical political systems; in other words, everything which is implied by the definition of a nation's culture. For example, low power distance is associated with consultative political practices and income equity, whereas high power distance is correlated with unequal income distribution, as well as bribery and corruption in domestic politics. Individualism is positively correlated with social mobility and national wealth. As a country becomes richer, its culture becomes more individualistic.

Western cultures tend to be more individualistic in nature and therefore the people of those cultures have an easier time making public, positive self-evaluations. The individualistic nature of those cultures encourages people who reside in them to make public, positive self-evaluations because of a lack of social/societal judgment when they do. Eastern cultures, on the other hand, tend to be more collectivistic in nature and therefore the people of those cultures are less likely to make public, positive self- evaluations than they are to make private self-evaluations. This may be due to evaluation apprehension.

In terms of cognition styles, Chinese tend to perceive image using a holistic view compared to American. Quantitative statistics of cultural products revealed that public media in western countries promote more individualistic components than East-Asian countries. These statistics are objective because it does not involve having people fill out questionnaire, instead, psychologists use physical measurements to quantitatively collect data about culture products, such as painting and photos. These statistics data can also be national records, for example, Chiao & Blizinsky (2010) revealed that cultures of high collectivism is associated with lower prevalence of mood/anxiety disorders in study involving 29 countries.

People in Western countries tend to be more individualistic than communitarian. The authors of one studyHow the early Christian church gave birth to today’s WEIRD Europeans proposed that this difference is due in part to the influence of the Catholic Church in the Middle Ages. They pointed specifically to its bans on incest, cousin marriage, adoption, and remarriage, and its promotion of the nuclear family over the extended family.Western Individualism May Have Roots In The Medieval Church's Obsession With Incest The Catholic Church teaches that the Lord's Prayer opposes individualism because God loves everyone and everyone must be loved in turn.

In this view, the assumption of homo economicus can and should be simply a preliminary step on the road to a more sophisticated model. Yet others argue that homo economicus is a reasonable approximation for behavior within market institutions, since the individualized nature of human action in such social settings encourages individualistic behavior. Not only do market settings encourage the application of a simple cost-benefit calculus by individuals, but they reward and thus attract the more individualistic people. It can be difficult to apply social values (as opposed to following self-interest) in an extremely competitive market; a company that refuses to pollute, for example, may find itself bankrupt.

The value of an integrated spiritual community was obvious to the author of the Liber Graduum. His dream to house the deepest ascetics and newborns in the faith under the same congregational roof was a powerful one. As a pastor of the community, he could never come alongside every single member and nudge them towards righteousness in God; just as with all things in Syriac Christianity of that time, it had to be a communal effort. Building a tightly knit spiritual group of people that depended on each other led to mentorship among those on the "steps" that could not have happened in more individualistic settings.

Secular spirituality is not a new religion, but rather the potential for all experiences to assume a spiritual quality, not limited to any one religious or transcendent realm. Du Toit argues that industrialism has led to an increase in materialism in the West. Du Toit further argues that materialism has contributed to a more individualistic Western culture, which underpins secularism. In saying this, though Du Toit connects secularism to individualism, Du Toit maintains that secular spirituality is inherently communal, as he argues that while instances of awe can be experienced individually, they ultimately contribute to the collective – as these instances of awe can motivate people to influence others and nature.

There is also evidence that other non-trait elements of personality may correlate with happiness. For instance, one study demonstrated that various features of one's goals, such as progress towards important goals or conflicts between them, can affect both emotional and cognitive well-being. Several other researchers have also suggested that, at least in more individualistic cultures, having a coherent sense of one's personality (and acting in a way that conforms to that self-concept) is positively related to well-being. Thus, focusing solely on extraversion—or even extraversion and neuroticism—is likely to provide an incomplete picture of the relationship between happiness and personality.

Universal Hagar's Spiritual Church, Manhattan American spiritualism has long been more individualistic than its British counterpart. Many North America Spiritualist churches are denominationally affiliated with the National Spiritualist Association of Churches (NSAC), The National Spiritual Alliance (TNSA), or the United Spiritualist Church Association (USCA), but almost as many are independent churches with no national affiliation. Spiritualist churches generally have, in addition to the church proper, an educational wing called a lyceum (the Greek word for "place of conversation"). These Spiritualist lyceums function as a support system for the teaching of Spiritualist history and doctrine outside of the liturgical services, and enable the booking of guest lecturers and visiting mediums.

Quote: "The results suggest that (1) reported narcissism declines in older participants, (2) consistent with previous findings, males report being more narcissistic than females, (3) that ethnic differences in reported narcissism are generally comparable to those found in the self-esteem literature, and (4) that world region appears to exert influence on narcissism, with participants from more individualistic societies reporting more narcissism." A further indication for the trend was a 2008 finding that the lifetime narcissistic personality disorder is more prevalent for men (7.7%) than for women (4.8%).Grijalva et al. (2015) citing Stinson, F. S., Dawson, D. A., Goldstein, R. B., Chou, S. P., Huang, B., Smith, S. M., . . .

Advocating several moral values near the George Orwell's socialism, Jean-Claude Michéa excoriates the leftist intelligentsia that had, according to him, got away from the proletarian and popular world.P. Ansay, « Jean-Claude Michéa, philosophe communautarien socialiste » (in French), in Politique, revue de débats, Bruxelles, n° 73, janu.-feb. 2012, pp. 86-92. He champions collective moral values in a society more and more individualistic and liberal, using only the law and the economy to justify itself. He “considers that the liberal bourgeois models had prevailed upon socialism, in swallowing it up” and “regrets that the socialism had accepted the political liberalism’s theories”Revue française de science politique, (in French), vol.

He is constrained by weakness, and has not the strength to hold to either those traditional Japanese values, or the new modern Western ones that were fast replacing them throughout the Meiji era. Jun Etō attributes the focus on isolation in Sōseki's work to a philosophical crisis which the author underwent while studying in London. His contact with the more individualistic ideas of the West shattered his faith in the Confucian scholar-administrator model of traditional Japan, but he retained enough of his traditional upbringing to preclude a wholehearted embrace of Western thinking; leaving him, "a lonely, modern man".Eto Jun, A Japanese Meiji Intellectual (an Essay on Kokoro) p.

In these developments, built mostly by Henry Doelger, entire blocks consist mainly of houses of the same general character, differentiated by variations in their stucco facades and mirrored floorplans, with most built upon lots with no free space between houses. Later, Oliver Rousseau built more individualistic homes in the district. Historically, the Sunset's demographics were consisted mostly of European Americans, specifically Irish and Italian. Beginning in the late 1960s the neighborhood saw a steady influx of Asian (mostly Chinese) immigrants following the Immigration and Nationality Act of 1965 which lifted racial quotas allowing for more non-European nationals to immigrate to the United States.

Joel Nelson (1966) used a sample of 131 working- class women in New Haven and asked the women to list the four people they interacted with most frequently and how often they saw at least two of them at the same time. He introduced the term "clique" contacts for those who had interactions of the latter type at least once a week. Analyzing the influence of the closeness of clique relationships on members' attitudes toward marriage on a traditionalism-modernism dimension, he found the first to be related to marital traditionalism, though not strongly. Thus, women with "clique" relationships were found to have more traditional marital expectations and attitudes than their counterparts whose network contacts were more "individualistic".

This wealth, however, is subject to loss through disease, just as savings of silver, livestock, or cash can be lost almost overnight if the family experiences a serious illness that reduces the workforce at a critical time or that requires the sacrifice of chickens, pigs, or even a buffalo for curing rituals. Proceeds from sales of opium and livestock not immediately consumed are usually converted into silver bars or jewelry for safekeeping. In contrast to the Buddhist wat or the men's common house in Lao Loum, Kammu, and Lamet villages, there is no building or other central point in a Hmong village. Hmong cultural norms are more individualistic, and the household is more important than the village.

But as leagues need coops to start them the result is a chicken or egg problem that helps explain why few coops get started.Sumit Joshi and Stephen C. Smith, "Endogenous Formation of Coops and Cooperative Leagues," Journal of Economic Behavior and Organization, 68, 1, October 2008, 217–233. Examples of leagues include Legacoop in Italy and Mondragón Cooperative Corporation. Research has suggested that the primary appeal of a cooperative for its members is in security of employment, as workers can actually become decoupled from a cooperative's ostensible worker ownership (due to a mixture of interests and the more individualistic values of more recent workers), making secure employment, particularly in economically precarious times, a major draw.

Rational selfishness is a more individualistic form of enlightened self-interest. It is a term generally related to Ayn Rand's Objectivist philosophy, which refers to a person's efforts to look after their own well-being, to cultivate the self, and achieve goals for the good of the self. The focus in rational selfishness might be considered to be more self- directed (where the benefit to the group or society is a possible by-product) than the focus of enlightened self-interest which is more group-directed (and the benefit to oneself might be more of the by-product). Some authors say that this concept elevates egoism to the level of a moral principle.

Although definitions of social class in the United Kingdom vary and are highly controversial, most are influenced by factors of wealth, occupation and education. Until the Life Peerages Act 1958, the Parliament of the United Kingdom was organised on a class basis, with the House of Lords representing the hereditary upper-class and the House of Commons representing everybody else. The British monarch is usually viewed as being at the top of the social class structure. British society has experienced significant change since the Second World War, including an expansion of higher education and home ownership, a shift towards a service-dominated economy, mass immigration, a changing role for women and a more individualistic culture, and these changes have had a considerable impact on the social landscape.

Robert Harling, who knew Gill, wrote in his 1976 anthology examining Gill's lettering that the density of the basic weight made it unsuitable for extended passages of text, printing a passage in it as a demonstration. The regular weight has been used to print body text for some trade printing uses such as guides to countryside walks published by the LNER. William Addison Dwiggins described it and Futura as "fine in the capitals and bum in the lower-case" while proposing to create a more individualistic competitor, Metro, for Linotype around 1929. Modern writers, including Stephen Coles and Ben Archer, have criticised it for failing to improve on Johnston and for unevenness of colour, especially in the bolder weights (discussed below).

A small group of farming or herding families living together on a jointly managed piece of land is one of the most common living arrangements in all of human history as this has co-existed and competed with more individualistic forms of ownership as well as state ownership since the beginnings of agriculture. Private ownership came to predominate in much of the Western world and is therefore better studied. The process by which Western Europe's communal land and other property became private is a fundamental question behind views of property: namely is it the legacy of historical injustices and crimes? Karl Marx believed that what he called primitive communism (joint ownership) was ended by exploitative means he called primitive accumulation.

It was edited by Béla Uitz and Aladár Komját. They had previously been aligned with Lajos Kassák and his journaal MA. Whereas Kassak advocated an ideologically autonomous artistic avantgarde, Egység advocated that artistic activity should be more closely aligned with other aspects of class struggle and was critical of a more individualistic approach. The first issue was illustrated with a fresco plan Uitz's Emberiség (Humanity), a work commenced in 1919 but soon abandoned when the Hungarian Soviet Republic was crushed by the White Terror. As his accompanying text explained, this work was created according to the principles advocated by Georg Lukacs and Iván Hevesy, by which a future socialist culture should adapt the culture of the medieval period, whereby despite differing content, strong iconic forms could be used to instill a new world view.

This system took advantage of the existing structure of Moro political society, which was based on personal ties while paving the way for a more individualistic society, where the office, not the person holding it, would be given respect. On August 6, 1903, Major General Leonard Wood assumed his position as the governor of Moro Province and commander of the Department of Mindanao-Jolo. Wood was somewhat heavy-handed in his dealing with the Moros, being "personally offended by the Moro propensity for blood feuds, polygamy, and human trafficking" and with his "ethnocentrism sometimes [leading] him to impose American concepts too quickly in Moroland." In addition to his views of the Moros, Wood also faced an uphill Senate battle over his appointment to the rank of Major General, which was finally confirmed on March 19, 1904.

He made contributions in his early writings about industrial democracy and workers' self-management. The theory of guild socialism was developed and popularised by G. D. H. Cole who formed the National Guilds League in 1915 and published several books on guild socialism, including Self-Government in Industry (1917) and Guild Socialism Restated (1920). A National Building Guild was established after World War I but collapsed after funding was withdrawn in 1921. Admiration of guild socialism led to a more "individualistic" form of it being suggested as a natural outcome for a united humanity in the science fiction work of Olaf Stapledon-although hundreds of years in the future. Cole's ideas were also promoted by prominent anti-communist intellectuals“Origins of the Congress for Cultural Freedom, 1949-50.” Central Intelligence Agency, 27 June 2008, such as the British logician Bertrand Russell, first through his 1918 essay Roads to Freedom.

Gender differences in coping strategies are the ways in which men and women differ in managing psychological stress. There is evidence that males often develop stress due to their careers, whereas females often encounter stress due to issues in interpersonal relationships. Early studies indicated that "there were gender differences in the sources of stressors, but gender differences in coping were relatively small after controlling for the source of stressors"; and more recent work has similarly revealed "small differences between women's and men's coping strategies when studying individuals in similar situations." In general, such differences as exist indicate that women tend to employ emotion-focused coping and the "tend-and-befriend" response to stress, whereas men tend to use problem-focused coping and the "fight-or- flight" response, perhaps because societal standards encourage men to be more individualistic, while women are often expected to be interpersonal.

In Europe, similar to traditional practices in South Africa, honor relates to different concepts depending on the geographic area; whereas honor is strongly linked to family reputation in the Mediterranean countries, in Northern Europe it has a more individualized meaning that is focused on personal accomplishments and qualities. Similar to gender-specific family honor codes in the Middle East, Mediterranean nations also traditionally exhibit such codes; women are seen as honorable by their chastity whereas men are seen as honorable by their productivity, toughness, and by protecting the honor of the women. In Italy, infidelity of women was seen dishonorable, thus crimes of passion were classified as second-degree murders until the 1970s. Although Western and Northern European nations traditionally have a more individualistic approach to honor, there have been an increase in honor killings or crimes of passion within their borders by immigrant populations residing in these countries.

Things were to change, however. In February 1984, Allan Jones, a staff writer on the paper since 1974, was appointed editor: defying instructions to put Kajagoogoo on the cover, he led the magazine with an article on up-and-coming band The Smiths. In 1986, MM was invigorated by the arrival of a group of journalists, including Simon Reynolds and David Stubbs, who had run a music fanzine called Monitor from the University of Oxford, and Chris Roberts, from Sounds, who established MM as more individualistic and intellectual. This was especially true after the hip-hop wars at NME, a schism between enthusiasts of progressive black music such as Public Enemy and Mantronix and fans of traditional white rock – ended in a victory for the latter, the departure of writers such as Mark Sinker and Biba Kopf (as Chris Bohn was now calling himself), and the rise of Andrew Collins and Stuart Maconie, who pushed NME in a more populist direction.

Several fundamental disagreements identified by the New Conference and adherents included: allowing regular group Bible studies outside of the Sunday worship setting; permitting open outreach & mission efforts;Outreach Statement use of email and the Internet;Technology Report Scriptural application of church discipline as guided by Matthew 18; and preservation of the historical Brethren practice of "taking the voice" (or vote) of every member after a thorough discussion of each issue (no discussion was permitted upon presentation of the 2009 Report, and only a vote of affirmation was allowed). The New Conference Original Polity Statement,Polity Statement, Old German Baptist Brethren Church (New Conference) July 3, 2009 declares that "the church must never be elevated to a place of equality with Jesus Christ," reflecting the New Conference's somewhat more individualistic approach to faith, following personal Biblical convictions (in opposition to the parent body's stronger emphasis on unity through mutual accountability and top-down legislating practical applications of theology). The 2018 Conference approved an updated Polity Statement.Current Polity Statement, Old German Baptist Brethren Church (New Conference) Approved by Conference in 2018.