[Hofstede's cultural dimensions ] there is a generalized framework that underlies the more apparent and striking facts of cultural relativity
Hofstede's work established a major research tradition in cross-cultural psychology and has also been drawn upon by researchers and consultants in many fields relating to international business and communication. The theory has been widely used in several fields as a paradigm for research, particularly in cross-cultural psychology, international management, and cross-cultural communication. It continues to be a major resource in cross-cultural fields. It has inspired a number of other major cross-cultural studies of values, as well as research on other aspects of culture, such as social beliefs.
Hofstede's cultural dimensions theory is a framework for cross-cultural communication, developed by Geert Hofstede. It shows the effects of a society's culture on the values of its members, and how these values relate to behaviour, using a structure derived from factor analysis.
Hofstede developed his original model as a result of using factor analysis to examine the results of a worldwide survey of employee values by IBM between 1967 and 1973. It has been refined since. The original theory proposed four dimensions along which cultural values could be analyzed: individualism-collectivism; uncertainty avoidance; power distance (strength of social hierarchy) and masculinity-femininity (task-orientation versus person-orientation). Independent research in Hong Kong led Hofstede to add a fifth dimension, long-term orientation, to cover aspects of values not discussed in the original paradigm. In 2010, Hofstede added a sixth dimension, indulgence versus self-restraint.
Power distance index (PDI):
The power distance index is defined as "the extent to which the less powerful members of organizations and institutions (like the family) accept and expect that power is distributed unequally". In this dimension, inequality and power is perceived from the followers, or the lower strata. A higher degree of the Index indicates that hierarchy is clearly established and executed in society, without doubt or reason. A lower degree of the Index signifies that people question authority and attempt to distribute power.
Individualism vs. collectivism (IDV):
This index explores the "degree to which people in a society are integrated into groups". Individualistic societies have loose ties that often only relate an individual to his/her immediate family. They emphasize the "I" versus the "we". Its counterpart, collectivism, describes a society in which tightly-integrated relationships tie extended families and others into in-groups. These in-groups are laced with undoubted loyalty and support each other when a conflict arises with another in-group.
Uncertainty avoidance (UAI):
The uncertainty avoidance index is defined as "a society's tolerance for ambiguity", in which people embrace or avert an event of something unexpected, unknown, or away from the status quo. Societies that score a high degree in this index opt for stiff codes of behavior, guidelines, laws, and generally rely on absolute truth, or the belief that one lone truth dictates everything and people know what it is. A lower degree in this index shows more acceptance of differing thoughts or ideas. Society tends to impose fewer regulations, ambiguity is more accustomed to, and the environment is more free-flowing.
Masculinity vs. femininity (MAS):
In this dimension, masculinity is defined as "a preference in society for achievement, heroism, assertiveness and material rewards for success". Its counterpart represents "a preference for cooperation, modesty, caring for the weak and quality of life". Women in the respective societies tend to display different values. In feminine societies, they share modest and caring views equally with men. In more masculine societies, women are somewhat assertive and competitive, but notably less than men. In other words, they still recognize a gap between male and female values. This dimension is frequently viewed as taboo in highly masculine societies.
Long-term orientation vs. short-term orientation (LTO):
This dimension associates the connection of the past with the current and future actions/challenges. A lower degree of this index (short-term) indicates that traditions are honored and kept, while steadfastness is valued. Societies with a high degree in this index (long-term) view adaptation and circumstantial, pragmatic problem-solving as a necessity. A poor country that is short-term oriented usually has little to no economic development, while long-term oriented countries continue to develop to a level of prosperity.
Indulgence vs. restraint (IND):
This dimension refers to the degree of freedom that societal norms give to citizens in fulfilling their human desires. Indulgence is defined as "a society that allows relatively free gratification of basic and natural human desires related to enjoying life and having fun". Its counterpart is defined as "a society that controls gratification of needs and regulates it by means of strict social norms".
[...] the act of reading is a secret, and sometimes fertile, ceremony of communion. Anyone who reads something that is really worth the trouble does not read with impunity. Reading one of those books that breathe when you put them to your ear does not leave you untouched: it changes you, even if only a little bit, it integrates something into you, something that you did not know or had not imagined, and it invites you to seek, to ask questions. And more still: sometimes it can even help you to discover the true meaning of words betrayed by the dictionary of our times. What more could a critical consciousness want?
Source : Past, Present, and Future: Interview with Eduardo Galeano, December 25, 2008, mronline
One piece of information followed by a denial, that's two pieces of information.
The basic project of art is always to make the world whole and comprehensible, to restore it to us in all its glory and its occasional nastiness, not through argument but through feeling, and then to close the gap between you and everything that is not you, and in this way pass from feeling to meaning. It’s not something that committees can do. It’s not a task achieved by groups or by movements. It’s done by individuals, each person mediating in some way between a sense of history and an experience of the world.
The only morality of the algorithm is to optimise you as a consumer and in many cases you become the product. There are very few examples in human history of industries where people themselves become products and those are scary industries – slavery and the sex trade. And now we have social media.