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East Asian Values Surveys : making a case for East Asian-origin values survey concepts

机译：东亚价值观调查：为东亚起源价值观调查概念辩护

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This paper aims to contribute to social scientific work towards enhancing the cultural fit of comparative values surveys projects on a conceptual level both for Western and East Asian survey research communities and their publics. It starts with noting that, after a long period in which Western values were regarded superior ('orientalism'), in recent decades certain East Asian and specifically Confucian values are much celebrated ('reversed orientalism'). Yet, most contemporary cross-culturally comparative values surveys, also those surveying East Asian publics, still build on Western, universalist, individualist values conceptions only. Universalism claims values concepts have an absolute nature, are part of the basic human (psychological) condition, and are thus applicable in any cultural context. Particularism, more likely to be found in the East Asian context, claims that at least some concepts depend on the social context, can thus not be generalized, but consequently are unique to particular cultures. Universalism mimics individualism like particularism matches collectivism; values dimensions that are believed to distinguish Western from East Asian cultures. A subsequent review of recent values literature on the domains of work, politics, religion, and family life, more precisely illustrates the nature of these East Asian context values. Some concepts emerge across domains: sacrifice for one's in-group, preservation of reciprocal relationship, and assurance of material benefits seem basic traits that cross the work, political, religious and family values domains in East Asia. The paper shows that most Western values are not universal and thus that comparative surveys building on this logic are inadequate. It is time to enrich our comparative surveys with insights from non-Western cultures. Doing so also enables us to survey how particular East Asian values really are. The paper finally proposes to engage in systemic analyses of East Asian values surveys and organize a series of seminars which include Western and East Asian survey experts who list the key candidate items for inclusion in future comparative values surveys and who discuss appropriate 'collectivist' survey methodologies. (ZUMA)|
机译：本文旨在为社会科学工作做出贡献，以在概念上提高西亚和东亚调查研究社区及其公众的比较价值调查项目的文化适应性。首先要指出的是，在长期以来，西方价值观被认为是优越的（“东方主义”）之后，近几十年来，某些东亚特别是儒家价值观受到了广泛的赞扬（“逆向东方主义”）。但是，大多数当代跨文化比较价值调查，也包括那些对东亚公众进行调查的调查，仍然仅建立在西方，普遍主义，个人主义价值观上。普遍主义主张价值观念具有绝对性质，是人类基本（心理）状况的一部分，因此适用于任何文化背景。在东亚环境中更可能发现特殊性，它声称至少某些概念取决于社会环境，因此不能一概而论，因此对于特定文化是唯一的。普遍主义模仿个人主义，就像特殊主义与集体主义相提并论。重视那些被认为可以将西方文化与东亚文化区分开的维度。随后对有关工作，政治，宗教和家庭生活领域的最新价值观文献的回顾，更准确地说明了这些东亚语境价值观的性质。跨领域出现了一些概念：为团体内的牺牲，维持互惠关系以及确保物质利益似乎是跨越东亚工作，政治，宗教和家庭价值观领域的基本特征。该论文表明，大多数西方价值观不是普遍的，因此基于这种逻辑的比较调查是不充分的。现在是时候用非西方文化的见识丰富我们的比较调查了。这样做还使我们能够调查东亚的真正价值。最后，本文提出对东亚价值调查进行系统分析，并组织一系列研讨会，其中包括西亚和东亚调查专家，他们列出了未来比较价值调查中应包括的关键候选项目，并讨论了适当的“集体主义”调查方法。 （ZUMA）|

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    Vinken Henk;

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