父亲参照效应的语言与文化差异：来自提取诱发遗忘的证据

采用提取诱发遗忘范式考察维吾尔族人和汉族人在自我参照、父亲参照和他人参照下的记忆特点, 发现维吾尔族被试在自我参照下和父亲参照下均未出现提取诱发遗忘, 在一般他人参照下出现提取诱发遗忘, 说明在维吾尔人中父亲参照加工与自我参照加工相较于一般他人参照加工存在优势; 汉族被试仅在自我参照下未出现提取诱发遗忘, 在父亲参照下和他人参照下均出现了提取诱发遗忘, 说明在汉族被试中仅有自我参照加工相较于一般他人参照加工具有优势, 父亲参照加工并未表现出同样的优势。这表明, 不同的语言和文化影响个体的自我建构, 父亲仅出现在维吾尔族人的自我建构中, 在姓名结构中父名与本名共现与否是影响两个民族自我建构差异的重要因素。     

自我与提取诱发遗忘现象

考察了提取诱发遗忘现象在自我参照、母亲参照和他人参照加工条件下的不同表现,结果发现在前两种加工条件下都没有出现提取诱发的遗忘,而他人参照条件下则表现有这种遗忘,由此以提取诱发遗忘研究的实验范式证明了中国被试中自我参照加工与母亲参照加工相对于一般他人参照加工的优势。这一结果表明,对于中国被试来说,自我参照加工和母亲参照加工任务不仅可能会在总回忆量方面高于他人参照加工,而且经过这两类加工的材料在提取过程中不会形成对相关材料的抑制。另外,实验结果还说明母亲参照加工对于中国被试来说是提取诱发遗忘的一种边界条件。     

阿訇参照效应的文化差异:基于提取诱发遗忘范式的探讨

自我参照会影响提取诱发遗忘。不同文化背景下这种规律是否具有普遍性,特别是现实宗教文化中的重要他人能否到自我结构之中,则很少有研究涉及。当前研究采用了提取诱发遗忘的标准范式,以回汉大学生为被试,通过实验考察了提取诱发遗忘现象在不同参照条件下的加工规律。结果发现,回族被试在自我参照和阿訇参照条件下没有出现提取诱发遗忘,而在一般他人参照条件下出现了提取诱发遗忘现象;汉族被试在自我参照条件下没有出现提取诱发遗忘,而在阿訇参照和一般他人参照条件下则出现了提取诱发遗忘现象;这表明在不同文化背景下,自我参照效应是一种普遍的规律;宗教文化中的重要他人可以被宗教信仰者整合到自我当中,并且在提取诱发遗忘加工过程中产生了阿訇参照效应。     

自我与有意遗忘现象

将自我参照效应的实验范式与字表方式的有意遗忘范式相结合,探讨有意遗忘在自我参照与他人参照条件下的异同。结果表明,在有意遗忘的研究范式下,自我参照加工和他人参照加工的回忆量之间不存在显著差异;但是自我参照条件下出现了有意遗忘现象,而他人参照加工条件下没有表现出有意遗忘现象。这表明,自我参照加工的材料,区辨性很高,因而有意遗忘的指导语激发的抑制作用对它有效,从而出现了遗忘现象。     

他人面孔情绪知觉中自我参照与母亲参照的一致性：来自ERP的证据

本研究采用不同参照语境下的面孔情绪评定任务, 使用事件相关电位技术, 考察了自我参照、母亲参照及他人参照对面孔情绪知觉加工的影响。行为结果显示, 与他人参照相比, 在自我参照与母亲参照的消极语境中的面孔被认为更消极, 积极语境中的面孔被认为更积极。ERP的结果显示, 相比他人参照, 自我参照与母亲参照都能诱发更大的EPN波幅; 自我参照与母亲参照对EPN和LPP波幅的影响差异并不显著。这些研究结果表明, 自我参照和母亲参照在面孔情绪知觉上具有一致性, 本研究从他人面孔情绪加工的角度为中国人的自我结构中包含“母亲”成分提供了进一步的证据。     

不同记忆提取条件下的自我参照效应

通过操纵记忆提取的条件,本实验比较了自我参照、他人参照和无参照(褒义/贬义)任务下的记忆效果.结果发现:(1)自我参照编码在再认测验中出现了显著的提取优势(F(2.41)=6.097,p<0.01);(2)自我参照编码在颜色一致/不一致判断中未出现显著的提取优势(F(2,41)=1.039,p=0.363);(3)再认测验中,颜色不一致旧词的再认辨别力高于一致条件(F(1,41)=3.139,p=0.084).     

自我建构对内群体、外群体参照效应的影响

内群体身份被视为群体自我,也存在与个体自我类似的信息精细加工效应,并受到文化的影响。自我建构是文化在个体层面的体现,本研究通过两个实验考察自我建构内、外群体参照信息加工的作用。实验1选用记忆参照实验,实验2选用提取诱发遗忘实验,通过代词圈点法启动自我建构,两个实验共同发现：独立自我建构启动时,存在内群参照效应;而互依自我建构启动条件下,内群体信息加工优势消失,没有出现内群参照效应。     

自我参照对情绪性记忆定向遗忘的影响

关于自我参照效应的研究大多从信息编码角度考察自我参照的加工优势, 但作为记忆过程的另一重要方面, 自我参照对遗忘影响的研究较少。遗忘自身经历的情绪性记忆是日常生活中的常见现象。研究采用项目法定向遗忘范式(item-method directed forgetting)考察了自我参照对情绪性记忆定向遗忘的影响。实验一和实验二的结果都表明参照方式会影响定向遗忘：自我参照条件下的材料会发生定向遗忘; 而他人参照条件下的材料不会发生定向遗忘, 两种参照方式下材料间区辨性的不同是导致这一现象的原因。此外, 实验二采用回忆测试发现：自我参照对不同效价的情绪性记忆定向遗忘产生了不同影响, 而自我提升(self-enhancement)动机在其中起着重要的调节作用。     

自我参照框架决定了自我面孔优势效应的出现

研究使用外显面孔再认实验(实验一)和内隐面孔感知实验(实验二)检验自我参照框架是否是自我面孔加工优势出现的决定性因素这一假设。具有不同朝向(左或右)的被试自己面孔和朋友面孔呈现在视野中央, 实验一中, 被试的任务为参照自我框架(观察者角度)或他人框架(被观察的像的角度)判断自我面孔的朝向(忽视朋友面孔), 或者判断朋友面孔的朝向(忽视自我面孔); 实验二中, 被试的任务为参照自我框架或他人框架判断所有面孔的朝向。结果表明：自我参照框架促进自我面孔加工优势的出现, 而他人参照框架消减自我面孔优势, 这种效应稳定地存在于外显和内隐两项任务中。并且, 自我参照框架对自我优势效应的促进作用不依赖于面孔刺激背景。     

他人在场条件下的社会分享型提取诱发遗忘

在社会互动的提取小组中, 说者的选择性提取可能会导致听者对未提及但相关内容的遗忘, 这被称为社会分享型提取诱发遗忘。本研究实验1首先考察了有无真实他人在场对社会分享型提取诱发遗忘的影响, 结果显示只有在真实他人在场条件下, 该现象才会出现, 说明社会分享型提取诱发遗忘受到听者对自下而上的社会互动情境加工的影响。实验2进一步考察了在他人在场条件下, 个体的抑制控制能力对社会分享型提取诱发遗忘的影响, 结果显示该现象只与其作为说者时的个体提取诱发遗忘效应大小有关, 提示了社会分享型提取诱发遗忘与个体提取诱发遗忘过程类似, 都会受到个体自上而下的排除竞争项目侵入记忆的无意抑制能力的影响。研究结果为理解人际交流情形下个体记忆的形成与改变提供了重要启发。     

从摩梭人的词汇看人类概念的发展

通过调查摩梭人的词汇研究人类概念的发展。摩梭人到本世纪七十年代还盛行母系家 庭,至今没有文字。调查方法是从小学汉语文课本中选出一批常用词汇,把当地摩梭和汉两种 语文水平最高的几个知识分子请到一起,逐词逐字地共同讨论,核实提供调查的词汇在摩梭 语中是否有对应词。不论有无对应词均以全体同意为准。结果表明,摩梭人词汇数量较少,范 围较窄,概括和具体化的程度都不高。作者认为,由摩梭词汇标志的概念发展状况,可作人类 概念发展早期的一个例证。     

差序公正与差序关怀：论中国人道德取向中的集体偏见

在中国传统的道德取向中,既有皮亚杰、科尔伯格的“道德公正”,也有吉利根、诺丁斯的“道德关怀”,但是,这两种道德取向在中国社会是以“差序格局”的样态运作的,即以“差序公正”和“差序关怀”的形式存在于中国人的道德判断中。“差序公正”和“差序关怀”的概念准确地表征了中国人道德取向的集体偏见。随着改革的不断深入,各项制度的不断建立和完善,人们的现代化层次不断提高,这种集体偏见正在逐渐得到克服和纠正。     

Interpretation of Poverty in St. Louis County,Minnesota

The paper analyzes subjective poverty in St. Louis County, Minnesota with the methods of systematic data collection. The initial hypothesis states that American people blame the individuals for their poor living conditions. Based on the Easterlin paradox, the next hypothesis states that subjective and absolute poverty lines are independent. Taking into account that the USA is a developed country, subjective wellbeing is supposed to be associated with relative deprivation. The paper concludes that the items most related to poverty are “no job”, “no access to basic needs” and “addiction”. The main causes of poverty are “cycle of poverty”, “no job” and “addiction”. The main consequences of poverty are “no access to basic needs”, “poor health” and “minimum education”. The results revealed that the most important items related to poverty and the main causes and consequences of poverty cannot be classified unambiguously as being individualist, structural or fatal. The analysis showed that subjective poverty line is different from the objective lines. This result supports the Easterlin paradox and implies that people can be dissatisfied with their lives even when they are above the poverty line according to the official statistics. Elimination of absolute poverty may therefore not be enough to improve subjective well-being. The evidence that relative income assessment is not correlated with subjective well-being implies that people are not concerned with their relative income position.     

The Priority of “Liberty” or “Ping An ”: Two Different Cultural Value Priorities and Their Impacts

“Liberty” is a core, prior value of modern Western culture, and particularly of Anglo-American political and economic discourse. For more than a century, the US and other Western countries have been doing their utmost to promote the value of liberty around the world. However, different nations and cultures have different value priorities. Considering “liberty” as the essential, unassailable prior value is an Anglo-American cultural particularity without universal applicability. In China, “liberty” as a high value is a new idea imported from the West at the beginning of the modern era which never enjoyed a very important position in ancient China. Generally speaking, in Chinese culture, the value of “ping an,” with its connotations of peace, safety, equality, health, harmony, and tranquility, is obviously a prior value. Different value priorities have different impacts on culture. This paper tries to compare the American value priority of “liberty” with the Chinese value priority of “ping an,” while discussing their different historical backgrounds and cultural impacts. It argues that values and value priorities are neither absolute nor universal, but that they are rather historical, situational, and dynamic. Value priority in a society should be based on that society’s particular social reality and on the stage of development and the life requirements of its people, rather than on an outside imperative. In the era of globalization, different and even sometimes contradictory human values may actually mutually complement and counterbalance one another.     

Chinese acceptance of mistreatment by in-relation offenders can be neutralized by triggering a “group” collectivism perspective

Examining the effect of culture on workplace revenge, we predict and find that people in a Chinese cultural context are more likely than people in an American cultural context to adjust their response to mistreatment based on being, or not being, “in relation” to the harm-doer. Specifically, Chinese people are more likely to let a harm-doer off the hook if they have a prior relationship with him or her, while Americans are less likely to do so. However, this Chinese sensitivity to relational status with the harm-doer ceases to be a factor if they receive a stimulus that shifts their perspective from relational collectivism to group collectivism. Implications for Chinese management and society are explored.     

Blind mothers of suffering babies

Abstract

In this paper, the author presents case material related to a patient who asked for psychotherapy as she was having difficulty managing her problems within the family. This clinical vignette reveals how some mothers have difficulties being, as Winnicott said, “ordinary devoted mothers.” These mothers are “psychologically blind,” in that they not able to psychologically “see” or feel the pain of their babies or children. The author discusses the case material using Winnicott and Bion’s essential concepts of how the patient is deprived of maternal functioning.     

You were always on my mind: The importance of “significant others” in the attenuation of retrieval‐induced forgetting in Japan

Research on memory has demonstrated that remembering material can cause forgetting of related information, which is known as retrieval‐induced forgetting (RIF). Macrae and Roseveare identified “self” as one of the boundary conditions of this effect in the Western cultural context, showing that RIF was eliminated when material was encoded to be related to the self (known as self‐referential effect), but not to significant others. In this study, we predicted and found that significant others could be another boundary condition in Japanese cultural contexts in which self and agency are more interdependent or conjoint; RIF was observed neither under best‐friend‐related encoding nor under family‐related encoding in Japan. The effect of significant others is found uniquely in Japanese cultural contexts, suggesting that the cultural model of self has significant power in the spontaneous system of memory.     

The Development of Traditional Chinese View of Rule of Law and Its Modern Transformation

In the traditional order of the “rule of rites,” social status and relationships always held priority positions, which apparently went against the realization of social justice; Legalists thought highly of objectivity and avoided subjective randomness, and were more reasonable in this regard. However, following the integration of rites and law in the Han Dynasty, the technical aspect of Legalism emphasizing control of society and of the populace was strengthened, and in the meanwhile, their “true spirit” became concealed before long. The main signs of this are follows: (1) In the order of the “rule of rites,” the objectivity of law was gradually devoured by the subjectivity of human beings, thus the tradition where “human relationships replace law” came into being; (2) The law, which had shown the spirit of equality to a certain extent in the guise of Legalism, now degraded into a tool to maintain a hierarchy; (3) Rights were separated from duties, that is, some people enjoyed “rights without duties” as much as they wanted, while the rest were forced to carry out “duties without rights.” As history has warned us, in ruling a country, one cannot stake even the least bit of fortune upon human nature, and there can be only one bottom line and criterion, that is, common strict observance of and respect to “rules.” That should be the great value of the lesson that the pre-Qin Legalism has left for future generations.     

Infants of “depressed” mothers interact better with their nondepressed fathers

To determine whether infants of “depressed” mothers interact better with their nondepressed fathers, twenty-six 3- to 6-month-old infants were videotaped during face-to-face interactions with their parents. The “depressed” mother group consisted of twelve 3- to 6-month-old infants and their “depressed” mothers and nondepressed fathers. The control group was composed of 14 nondepressed mothers and nondepressed fathers and their 3- to 6-month-old infants. In the “depressed” mother group, the nondepressed fathers received better interaction ratings than the “depressed” mothers. In turn, the infants received better interaction ratings when they interacted with their nondepressed fathers than with their “depressed” mothers. In contrast, nondepressed fathers and mothers and their infants in the control group did not differ on any of their interaction ratings. These findings suggest that infants' difficult interaction behaviors noted during interactions with their “depressed” mothers may not extend to their nondepressed fathers. The data are discussed with respect to the notion that nondepressed fathers may “buffer” the effects of maternal depression on infant interaction behavior.