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This study aimed to expand the normative model of police legitimacy literature by assessing the impact of cultural values and their role as a driver of the perception of legitimacy. Specifically, the current study assessed cultural values like Confucianism and their impact on the perception of police legitimacy.

The current study used convenience sampling of South Korean university students from all seven metropolises. A perception survey regarding their perception of the legitimacy of Korean police was asked via a six-point scale. For statistical analysis, structural equation modeling (SEM) was used to assess the hypotheses.

The authors' results indicate that Confucian values like social hierarchy and social harmony impacted various stages of police legitimacy. In particular, Confucian values significantly impacted procedural justice, the obligation to obey and cooperation. However, it failed to predict legitimacy in any capacity.

First, by assessing Confucian values and their impact on police legitimacy, the current study aimed to expand the police legitimacy literature. Second, police legitimacy research in non-Western settings is still lacking and has not reached a consensus regarding the primary driver of legitimacy. Furthermore, South Korea in particular is still at an infant stage regarding police legitimacy research. The current study aimed to add to the literature by examining police legitimacy in the Korean context.

A humanoid intelligent robot (HIR) possessing a human-like appearance can undertake human jobs, interact, communicate and even transmit emotions to human beings. Such robots have gradually been integrated into people's daily life and production scenarios. However, it is unclear whether and by what mechanism HIRs can stimulate people’s risk perception and its impact on consumption attitudes. Based on the risk decision theory, this study aims to take the social value substitution attribute of a HIR as the incentive and analyzes the influence of social value substitution and risk perception on the customers’ consumption attitudes.

Three experiments were conducted to investigate the related questions about the social value substitution attribute of a HIR, its impact on risk perception and the customers’ consumption attitudes.

The results reveal that physical labor, intellectual labor, friendship, kinship and the ego constitute the hierarchical elements of social value substitution. Among them, physical labor and intellectual labor pertain to the dimension of social function value substitution, while friendship, kinship and ego pertain to the dimension of social presence value substitution; social function value substitution and social presence value substitution affect the subjects’ risk perception positively, but the latter arouses a stronger risk perception; the 2 (risk perception of social function value: security/danger) × 2 (risk perception of social presence value: security/danger) condition corresponds to diverse consumption attitudes.

The results enrich the theories of the “cha-xu pattern” and “uncanny valley” and provide reference for the healthy development of the HIR industry.

The purpose of this chapter is to provide a comprehensive analysis of how sentiments may be a part of, or adjacent to, status generalization. We demonstrate why this problem is so difficult to solve definitively, as many resolutions may exist. Sentiments may present the properties of graded status characteristics but may also be disrupted by processes of the self. Sentiments may have status properties enacted within dyadic interactions. However, sentiments may also be status elements during triadic constellations of actors. Finally, we discuss current research that is underway to provide more empirical evidence to offer confirmation or disconfirmation for some of our proposed models.

We provide a synthesis of literatures, including pieces from group processes, neuroscience, psychology, and network scholarship, to address the relation between sentiment and status processes. Accordingly, this is a conceptual chapter.

We attempt to motivate future research by exploring the many complications of examining these issues.

Understanding how social inequalities may emerge during group interaction allows researchers to address their deleterious effects. Positive sentiments (in other words, “liking”) should bring actors closer together to complete tasks successfully. Ironically, when paired with negative sentiments within task groups, inequalities in group opportunities may result. To address these social inequalities, a thorough understanding of how they develop is necessary, so that efficacious interventions can be adopted.

This deep dive into the relation between sentiment and status processes joins the 25-year quest to understand the issues surrounding this relationship.

Even if there is a wealth of research highlighting the key role of values and cultural significance for heritage management and, defining specific interventions on built heritage, seldom the relation to their leading values and values hierarchy have been researched. How do values and interventions relate? What values trigger most and least interventions on heritage? How do these values relate and characterize interventions? And what are the values hierarchy that make the interventions on built heritage differ?

This paper conducts a systematic content analysis of 69 international doctrinal documents – mainly adopted by Council of Europe, UNESCO, and ICOMOS, during 1877 and 2021. The main aim is to reveal and compare the intervention concepts and their definitions, in relation to values. The intensity of the relationship between intervention concepts and values is determined based on the frequency of mentioned values per intervention.

There were three key findings. First, historic, social, and aesthetical values were the most referenced values in international doctrinal documents. Second, while intervention concepts revealed similar definitions and shared common leading values, their secondary values and values hierarchy, e.g. aesthetical or social values, are the ones influencing the variation on their definitions. Third, certain values show contradictory roles in the same intervention concepts from different documents, e.g. political and age values.

This paper explores a novel comparison between different interventions concepts and definitions, and the role of values. The results can contribute to support further research and practice on clarifying the identified differences.

This paper examines the in-depth relationship between religious beliefs and individual social class mobility expectations in China.

The data used in this article are mainly from the China Comprehensive Social Survey in 2010 (CGSS2010). Compared with other years' CGSS data, CGSS2010 includes a module on religious topics, and the questionnaire information related to religion is more comprehensive and suitable for in-depth analysis.

The results show that religious beliefs have a significant positive impact on personal social class mobility expectations. Based on the principle of diminishing marginal returns on capital, the positive impact of religious belief on the expectation of individual social class mobility is more significant in groups with nonagricultural household registration, higher education level, older age and better family background conditions. However, with the further improvement of family background conditions, this positive impact begins to weaken. In addition, possible channels of action include prejudice effects, psychological effects, individual capital effects and social capital effects. The results of other effects are positive except for the prejudice effect. Overall, religious beliefs, as one of the important components of contemporary Chinese culture, have a positive significance for the “Chinese Dream”.

There is also little literature globally that provides an in-depth analysis of the relationship between religion and economic development. Studies have led to an understanding of the relationship between religious beliefs and individual social class mobility expectations. But it is unclear whether theories developed based on Western spiritual experience will be applicable to China or not. The authors have tested for China.

The purpose of this paper is to assess the impact of the recommendation to replace identity-first language with person-first language on people who self-identify as recovering addicts as part of a recovery programme. Narcotics Anonymous (NA) will be used to illustrate the contextualised nature of the recovering addict identity.

To demonstrate the value of the recovering addict identity and social relations in NA, this paper draws on Axel Honneth’s theory of mutual recognition and self-formation.

Person-first language overlooks the significance of identity-first language to people in 12-step recovery. This oversight is linked to the logic of stigma reduction which excludes all identity-first language by association rather than assessing the impact of such terms on a case-by-case basis. Honneth’s theory is used to show how the recovering addict identity facilitates self-confidence and self-esteem through relations of mutual recognition in NA.

The argument excludes people who identify as recovering addicts, but do not attend 12-step groups. Further research would be needed to understand how the recommendation to use person-first language instead of identity-first language impacts upon other recovery communities and pathways.

The recommendation to replace identity-first language with person-first language might result in 12-step fellowships becoming marginalised within the broader academic and policy and practice arena. Language preferences can become a contentious issue when 12-step groups and their members enter the wider recovery arena where their preferred terminology is viewed as stigmatising and dehumanising.

To the best of the author’s knowledge, this is the first article to propose an alternative theoretical framework to stigma reduction for judging morally appropriate language in the alcohol and drugs field.

This paper aims to examine the ethics of authentic talent development in socioeconomic context by considering a set of alternative ethical frameworks. It juxtaposes the ideals of civic virtue, which involve a concern for the common good, with the reality that socioeconomic deprivation and sociocultural practices severely constrain talent development opportunities and choice.

The paper draws on several frameworks complementary to the ideals of civic virtue – the basic goods approach, human capital theory, the capabilities approach and the ethic of care – to elucidate the barriers to talent development embodied in sociocultural context, as well as policy and institutional practices to overcoming these barriers.

While multiple ethical frameworks are necessary to fully capture the issues related to authentic talent development in socioeconomic context, a focus on the ethic of care and basic goods provision is an important starting point. There are also a few fundamental starting points for human resource development in responding to ethical concerns regarding authentic talent development.

While the prevailing approach to talent development is implicitly based on a logic of social identity ascription, this paper promotes an alternative approach based on the ethics of civic virtue. While the former is oriented to the support of social hierarchies based on identity, the latter is oriented to fostering both social and human well-being via choice and authentic talent development.