Collective Self-Esteem and Coping Strategies among Vietnamese American Adolescents

This article reports on the “social empathy attitudes” results that were part of a larger study on empathy in college students at a large research university in the Southwest. Two hundred ninety-four students completed the Social Empathy Assessment Index (SEAI). The research hypothesis was that students of color would have higher levels of social empathy attitudes than Caucasian students. The statistically significant SEAI items suggested that Latino students identify as more collectivist and more optimistic and have higher levels of social empathy attitudes. Latinos may be more willing to help a stranger than either Caucasians or members of other racial groups.     

Self-exclusion: A Proposed Gateway to Treatment Model

Self-exclusion is a programme utilized by the gaming industry to limit access to gaming opportunities for problem gamblers. It is based on the following principles: (1) The gaming industry recognizes that a proportion of community members gamble excessively and have difficulty controlling gambling behaviours; (2) The gaming industry has a responsibility to provide a safe gaming environment and to assist in minimizing the negative impact on individuals displaying problem gambling behaviours; (3) Individuals must accept personal responsibility for limiting gambling behaviours to affordable levels; and (4) Self-exclusion is not a treatment designed to address psychological processes. The objective of the present paper is to propose a unifying structure for self-exclusion programmes as a gateway to treatment based on a system operated by independent ‘educators’ whose roles and responsibilities include informing individuals of the purpose of self-exclusion, establishing links and a gateway for access to supplementary services and monitoring and reporting the effectiveness of the overall programme.     

Derrida’s “Indecent Objection”

Derrida’s account of forgiveness appears to oppose politics to ethics, challenging political reconciliation in the name of unconditional forgiveness. Yet at the same time Derrida seems to sacrifice ethics to politics by advancing but refusing to take the side of what he calls an “indecent objection” to reconciliation. This essay seeks to account for Derrida’s strategy and to think through some of the consequences of Derrida’s emphasis on the “impossibility” of forgiveness.     

Does trust increase willingness to pay higher taxes to help the needy?

The article studies the causal effect of trust on the willingness to pay higher taxes to help the needy in a sample of 29 countries of Eastern and Southern Europe, and the former Soviet Union and Mongolia. It is hypothesized that interpersonal trust leads to a greater willingness to pay taxes to help the needy since (i) trust increases the likelihood of helping strangers; (ii) trust fosters solidarity and cooperation when working to solve common problems in society; and (iii) trust reduces suspicion with respect to the perceived misuse of redistributed money. Three key findings are that the more people trust each other, the more they are ready to support the welfare state; the effect of trust on welfare state support holds even in a contextual environment characterized by rather lower levels of trust and relatively underdeveloped systems of redistribution; and higher individual‐level trust fosters tax morale and helps deter tax evasion.     

Symbolic Interactionism and Ethnomethodology

Symbolic interactionism and ethnomethodology, while apparently similar in topic and approach, are radically different sociological perspectives. Garfinkel's notion of a plenum is used to illustrate this difference with regard to their approaches to the concept of interaction. Ethnomethodology's rejection of the concepts of actor and context, and its different treatment of meaning, are contrasted with symbolic interactionism's terms of reference.     

Mahjong Gambling in the Chinese-Australian Community in Sydney: A Prevalence Study

Mahjong is a popular gambling game played in Chinese communities all over the world (Papineau, China Perspect 28:29–42, 2000) and is sometimes referred to as ‘国赌’ (guodu, the Chinese national gambling game) or ‘修长城’ (xiu changcheng, repairing the Great Wall). Exploratory studies using snowball sampling conducted by Zheng et al. (J Psychol Chin Soc 9(2):241–262, 2008) indicated that Mahjong is not only a popular pastime within the Sydney Chinese community but also problematic for around 3% of players. The current study aimed to extend earlier studies by estimating the prevalence of Mahjong problem gambling in a random sample of Sydney Chinese community members. In addition, due to first-hand gambling experience of the first author with superstitious Mahjong players, the study also investigated the role of superstitious beliefs in Mahjong gambling. The current study involved a series of self-report questionnaires administered to 469 randomly selected Chinese Australians in Sydney. The problem gambling rate, assessed by the Canadian Problem Gambling Index (CPGI), was 3.8%, with Chinese males and older Chinese prominent. Superstitious beliefs were found to play a part in the maintenance of Mahjong gambling behaviour. Information stemming from the current study has helped gain insight into culturally specific forms of gambling, and to identify correlates of problem gamblers. Funding bodies and counselling services should be aware of the existence of this form of gambling, and should devise appropriate treatment plans for Mahjong problem gamblers.