Shadow (psychology)

About: Shadow (psychology) is a research topic. Over the lifetime, 8396 publications have been published within this topic receiving 117158 citations.

The Shadow of the Future and International Bargaining: The Occurrence of Bargaining in a Three-Phase Cooperation Framework

Abstract: This paper seeks to answer an important question in international cooperation theory: if cooperation requires successful bargaining among states, then what factors bring these states to the negotiation table in the first place? It presents a game-theoretic model of the “prebargaining” phase of the international cooperation problem, positing that states are more likely to enter a bargaining phase when the shadow of the future is long. This hypothesis is then tested in statistical models that explore how different shadow of the future indicators affect the probability of negotiations over territorial, river, and maritime claims in the Western Hemisphere.

Shadow economies at times of banking crises: Empirics and theory ☆

Abstract: This paper investigates the response of the shadow economy to banking crises. Our empirical analysis, based on a large sample of countries, suggests that the informal sector is a powerful buffer, which expands at times of banking crises and absorbs a large proportion of the fall in official output. To rationalise our evidence, we build a dynamic stochastic general equilibrium model which accounts for financial and labour market frictions and for nominal rigidities. In line with the empirical literature on the shadow economy, we assume that in the informal sector access to external finance is limited, and the production technology is relatively more labour intensive. Following a banking shock in the official sector, the model predicts a large negative transmission to the unofficial economy that substantially dampens the overall effect of the shock.

The Ghost of Nation Past

Abstract: ions that are palpably idols. As Ozouf puts it, "The memory enshrined in the Pantheon is not national memory, but one of the political memories offered to the French" (pt. 1, p. 162). Would that the clear-sighted candor of that simple statement had informed the entirety of the volumes under review. Pierre Nora, like the long line of historians from which he springs, feels keenly the necessity to do his share. "Nothing equals," he writes, "the tone of national responsibility of the historian, half priest, half soldier" (pt. 1, p. xxxi). Les Lieux de me'moire, as the countless "national" works before it, thus seeks to reassign the sacred to a fluid ideological entity called "nation," an entity "which contributed to giving a society in the process of national laicization its sense and its need of the sacred." Nora's particular and quite creative angle is to project French history as a latter-day variant of the history of the Hebrews, the People of God-only "God," of course, is replaced with history and memory. "To be a Jew," he writes, "is to remember being one"; and then, doubtless feeling Foucault's breath hot on his neck, he removes everything one more epistemological notch: being a Jew is not even a matter of memory any more but, rather, "the memory of a memory."54 So, too, on his reading, the modem, disabused 52 Fustel de Coulanges's judgment of the famous epigraph of the Monumenta Germaniae Historica"sanctus amor patriae dat animum" -comes to mind: "beautiful but perhaps not suitable for a work of science"; quoted in Manfred Silber, The Gallic Royalty of the Merovingians in Its Relationship to the 'Orbis Terrarum Romanus' during the Fifth and Sixth Centuries A.D. (Beme, 1971), p. 88, n. 7. 53 I am grateful to Paul Bamford of the University of Minnesota for this insight. 54 The phrase reminds one of another Nora predecessor, Ernest Renan. Here are Renan's prescient words to the French Academy, as he sounded the death knell of the great positivist, bourgeois dream: "We are living in the shadow of darkness, breathing the perfume from an empty This content downloaded from 207.46.13.57 on Thu, 08 Sep 2016 04:58:37 UTC All use subject to http://about.jstor.org/terms The Ghost of Nation Past 319 Frenchman must, as we saw, make do with "lieux de memoire," for want of "memoire," tout court. He can nevertheless, like the agnostic Jew, try to fill the spiritual void with the reminder that his, after all, is, in Nora's words, "a sacred history because a sacred nation." He is a citizen-member not of the "people of God"archaic concept-but of the "peuple-memoire," self-ordained in their own sovereign "national" divinity (pt. 1, pp. xxx-xxxiv). Surely the first reply that springs to mind is on behalf of those of Nora's countrymen-Jews, Christians, or Moslems (and there are still some believers left, even among the elites of the sixth and seventh arrondissements)-who might well find it presumptuous, even offensive, that an editor impute to them a nonexistent spiritual malaise over a "transfer" that (for them) never took place. With some hauteur, Andre Chastel, in the essay referred to, disdains what he calls the "mediocrity" of the polemics between Catholics and laics at the time of the separation of church and state in 1905. He attributes this mediocrity to people's "incapacity" to "conceive of the sanctuaries and the wealth of the Church as a [national] heritage" (pt. 2, 2:433). I shall not resist the observation that any "mediocrity" that arises here may do so more from Chastel's "incapacity" to "conceive" that many Frenchmen, then as now, valued churches as centers of religious faith and were/are offended by a world-weary, palpably political secularism that, in seeking to "console," fails to understand. As for Pierre Nora's attempted assimilation of French to biblical history, it is a fascinating proposition, to say the very least. Yet to make it stick, he would have to amplify it with more than the few paragraphs he devotes to the notion.55 To press it home convincingly, Nora would have to produce his own prophetic gospel, not try to cobble (or squeeze) one out of the current leading scholars of the day. More than this-more, even, than a testamentary demonstration of the universal in the (French) particular-such an enterprise would have to provide, these days, a principle of self-criticism,56 and this, on my reading of Les Lieux de memoire, is not sufficiently present-not nearly. Instead, upon inquiring what au fond the French version of "sacred nation" consists of, we are left with the Gallimard editor's frank, but frankly disappointing, answer: "It is we whom we venerate through the past" (pt. 1, p. xxxi). Karl Marx's judgment springs to mind: "France is the only country of the 'idea'; that is to say, the idea it has of itself.' 57 "Nation," in short, is for Pierre Nora that vase; after us, people will live in the shadow of a shadow" (emphasis added). There is a crucial difference with the mood and tone of Les Lieux de memoire, however-the feel for irony. Renan does not take himself or his mourning quite so seriously. Thus, he adds to the above reflection, "I fear this is all a trifle frivolous"; quoted in A. Silvera, Daniel Halevy: A Gentleman Commoner in the Third Republic (Ithaca, N.Y., 1966), p. 188. '' But beware of any model, even the most consecrated: "En realite, ces apparences d'universalisme [in the Judaism of antiquity] se mettent au service du particularisme national et ne font que le renforcer"; J. Bonsirven, Le Judaisme palestinien au temps de Jesus-Christ (Paris, 1935), 1:33; emphasis added. 56 For a development of this idea, see Peter Ochs, entries on "Individuality" and "Truth" in Contemporary Jewish Religious Thought, ed. Martha Cohen and Paul Mend&s-Flohr (New York, 1987), and "A Rabbinic Prmatism," in Theology and Dialogue, ed. B. Marshall (Notre-Dame, hid., 1990). 57 Quoted in M. Rubel, Karl Marx devant le bonapartisme (Paris, 1960), p. 139. This content downloaded from 207.46.13.57 on Thu, 08 Sep 2016 04:58:37 UTC All use subject to http://about.jstor.org/terms

Corruption, Shadow Economy and Economic Growth: An Empirical Survey Across the European Union Countries

Abstract: This study was carried out to empirically investigate the relationships between corruption and shadow economy among the European Union countries, over the period 2005-2014. Moreover, since one would expect corruption and shadow economy to be more common in poorer countries, this study was therefore carried out to determine how corruption and shadow economy affect economic development. The empirical findings of this study confirm a high and positive relationship between corruption and shadow economy, therefore a higher level of corruption involves a higher level of shadow economy. Regarding the influence of corruption and shadow economy on economic growth, a high and negative relationship was found. This means that increasing corruption and shadow economy negatively affects economic growth.