Why this work is in the frame
A frame that forgets how it found something cannot be audited. These are the routes that admitted this work.
Bibliographic record
Abstract
The cross-cultural program of research presented here is about matters of temporal persistence--personal persistence and cultural persistence--and about solution strategies for solving the paradox of "sameness-in-change." The crux of this paradox resides in the fact that, on threat of otherwise ceasing to be recognizable as a self, all of us must satisfy at least two constitutive conditions. The first of these is that selves are obliged to keep moving or die, and, so, must continually change. The second is that selves must also somehow remain the same, lest all notions of moral responsibility and any commitment to an as yet unrealized future become nonsensical. Although long understood as a problem demanding the attention of philosophers, we argue that this same paradox arises in the ordinary course of identity development and dictates the different developmental routes taken by culturally mainstream and Aboriginal youth in coming to the identity-preserving conclusion that they and others are somehow continuous through time. Findings from a set of five studies are presented. The first and second studies document the development and refinement of a method for parsing and coding what young people say on the topic of personal persistence or self-continuity. Both studies demonstrate that it is not only possible to seriously engage children as young as age 9 or 10 years in detailed and codable discussions about personal persistence, but that their reasoning concerning such matters typically proceeds in an orderly and increasingly sophisticated manner over the course of their early identity development. Our third study underscores the high personal costs of failing to sustain a workable sense of personal persistence by showing that failures to warrant self-continuity are strongly associated with increased suicide risk in adolescence. Study four documents this same relation between continuity and suicide, this time at the macrolevel of whole cultures, and shows that efforts by Aboriginal groups to preserve and promote their culture are associated with dramatic reductions in rates of youth suicide. In the final study we show that different default strategies for resolving the paradox of personal persistence and change--Narrative and Essentialist strategies--distinctly characterize Aboriginal and non-Aboriginal youth.
Fetched live from OpenAlex and de-inverted. Abstracts are not stored in this database: the inverted indexes are 8.6 GB of the frame’s 9.3 GB of text, and the host has 13 GB free.
Full frame distilled prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. Learned from the 10,348 direct Codex labels and 10,348 direct Gemma labels. Candidate is the union of thresholded teacher heads; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels or direct frontier model labels.
Codex and Gemma teacher scores by category
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.011 | 0.001 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.000 | 0.001 |
| Science and technology studies | 0.003 | 0.000 |
| Scholarly communication | 0.000 | 0.000 |
| Open science | 0.001 | 0.000 |
| Research integrity | 0.000 | 0.002 |
| Insufficient payload (model declined to judge) | 0.000 | 0.000 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from it