心理疾病内隐污名：来自单类内隐联想测验的证据

以61名大学生为被试,采用三个独立的单类内隐联想测验（SC-IAT）考察心理疾病内隐污名的构成及其内隐效应。结果发现：（1）在认知评价、情感反应、行为倾向及其三者合并的4个SC-IATs中,被试在相容任务上的反应时均显著快于不相容任务;（2）总的SC-IAT和三个独立SC-IAT的内隐效应显著;（3）65.27%的被试的内隐效应值大于0,表现出对心理疾病患者负面的内隐态度;（4）研究采用的心理疾病内隐污名SC-IAT具有较好的信、效度指标。研究表明,被试倾向于将心理疾病与消极词联结在一起,心理疾病污名的内隐效应显著;心理疾病内隐污名包括自动化的负面认知、消极情感反应和歧视倾向。     

心理疾病内隐污名述评

心理疾病内隐污名是个体无法内省或精确识别的与心理疾病有关的痕迹, 它潜在地调节着个体对心理疾病患者的观念和行为。心理疾病内隐污名的主要测量方法包括内隐联想测验、简式内隐联想测验、启动任务和生理心理测量。当前该研究领域集中在内隐污名的成分、公众内隐污名、自我内隐污名、去污名化评估等方面。未来研究可从心理疾病内隐污名的构成与结构、认知神经基础、测量整合和本土化等角度做进一步探讨。     

IAT在内隐助人态度上的应用

内隐联想测验（Implicit Association Test）是研究内隐社会认知的一种新方法,根据内隐联想测验的基本原理,采用IAT对内隐助人态度进行了研究。主要采用词汇测验,目标概念是助人性和非助人性词汇,属性概念是积极词和消极词。通过比较目标概念和属性概念在不同联结情况下被试完成分类任务所用的反应时之差,来确定其是否具有倾向于助人的内隐态度。结果发现：1）IAT词汇测验中,助人性信息和积极性词汇之间的平均反应时小于助人性信息和消极性词汇之间的平均反应时,且差异显著;2）IAT测验中,男女被试间无显著性差异。研究表明,IAT可以应用于内隐助人态度的研究。     

基于语义差异量表的心理疾病外显与内隐污名的结构及关系

采用语义差异法编制心理疾病污名语义差异量表,用于测量外显污名,并用语义差异量表的词对作为单类内隐联想测验的材料,测量内隐污名,用这两类材料研究外显污名与内隐污名的结构及关系。结果表明：外显污名的三维度模型具有良好的拟合度（χ²/df=2.99, RMSEA=0.075, CFI=0.918, TLI=0.902）;内隐污名的三维度模型也具有良好的拟合度（χ²/df=2.272, RMSEA=0.071, CFI=0.857, TLI=0.833）,且与外显污名的结构相同,都由认知评价、情感体验、行为反应三维度构成;心理疾病污名的外显认知评价与内隐认知评价存在显著相关（r=0.436）,外显污名与内隐污名的其它维度之间均不存在显著相关。     

内隐自尊的特性：来自EAST的证据

采用外部情绪性Simon任务（EAST）对109名大学生对代表自我和他人的刺激词的态度差异进行测量,从而探讨内隐自尊的特性。结果显示：在个体的认知图式中,对自我持有一种内隐的积极的评价或态度,对他人持有一种内隐的相对消极的评价或态度。具体表现在：（1）内隐自尊的特性是将自己与积极的评价和情感相联系,将他人与消极的评价和情感相联系;（2）自我姓名激活的积极的内隐自我态度比一般性自我词更为强烈,而他人姓名激活的消极的内隐态度比一般性非我词更弱。本研究表明,EAST能有效检测出内隐自尊效应,并可以同时获得个体对自我和他人的内隐态度的强度和方向,为内隐自尊研究提供了一种新的有效的方法,但其应用仍需谨慎。     

大学生内隐艾滋病污名的刻板解释偏差研究

该研究随机抽取120名大学生,采用刻板解释偏差（SEB）对艾滋病内隐污名进行了探讨。结果发现：大学生对艾滋病有关的主语在积极行为情境下的归因数量显著少于在消极行为情境下的归因数量。对艾滋病有关的主语在与积极行为情景下的外归因数量显著少于消极行为情境下的外归因数量。这一结果表明大学生被试不存在内隐艾滋病污名。由于SEB方法的一些特点,内隐艾滋病污名还需进一步的验证,SEB作为测查高社会赞许性的内隐心理现象的有效性还需进一步讨论。     

吸烟者内隐态度的ERP研究

采用内隐联想测验的变式——WIAT研究吸烟者对吸烟行为的内隐态度,并用事件相关电位（ERP）技术探讨吸烟者在进行WIAT任务时的脑内时程变化。结果发现,吸烟者对于吸烟行为的内隐态度是消极的。吸烟词语与两类属性词（积极和消极）相联时诱发的ERPs有显著差异,体现在多个ERP成分（P1、N2、N4、LPC）中。结果表明,吸烟者的内隐态度在早期就受情绪的调节和影响;而两个冲突负波的出现表明,在内隐态度的加工过程中可能存在认知评价的过程。晚正成分的差异则表明,当吸烟词语与消极词相联时唤醒度更高、吸烟者的注意有增强趋势。实验结果支持了态度的三元论。     

大学生对临终者的内隐与外显态度

目的:考查大学生对临终污名者的内隐、外显态度。方法:使用内隐联想测验(IAT)和相应的外显测验,对安徽师大在校本科生、研究生共60名进行实验研究。结果:大学生在临终者内隐态度上,不相容任务反应时(1185.53±278.95)ms长于相容任务反应时(765.62±199.10)ms;大学生对临终者外显态度均表现出消极态度,但对于临终关怀的态度表现出积极(1.54±0.52);被试的性别以及被试是否接触过临终者并不能改变内隐以及外显态度。结论:大学生对临终者具有负面刻板印象以及污名效应,临终关怀以及对临终者的偏见应该引起重视。     

内隐自尊探析

作为内隐社会认知领域的一部分,内隐自尊是指人们在对与自我相关或自我分离的客体进行评价时的一种态度表现,而这种态度无法通过内省的方式被意识到。目前,内隐自尊的研究在方法采用间接测量的方式;在研究成果上主要集中于内隐自尊与外显自尊的对照性研究,内隐自尊的应用性研究两方面。本文拟就内隐自尊研究的缘起、研究方法、已有研究成果作尝试性探讨。     

汉语不同方言群体对中性词汇内隐态度的差异

采用GNAT范式,以三因素混合实验设计,对20位闽北语系及27位闽南语系大学生进行听觉实验,考察方言群体对中性词与评价词汇的联结差异,探究方言与思维的关系。结果：对方言呈现的词,闽北语系内隐态度消极,闽南语系内隐态度积极,二者差异显著;对普通话呈现的词,两种语系均趋于消极,差异不显著。结论：特定方言呈现词汇将引发相应的内隐态度,闽南语引发积极内隐态度,闽北语和普通话引发消极内隐态度。     

Intentional faking of the single category Implicit Association Test and the Implicit Association Test

The Implicit Association Test (IAT) provides a relative measure of implicit association strengths between target and attribute categories. In contrast, the Single Category Implicit Association Test (SC-IAT) measures association strength with a single attribute category. This can be advantageous if a complementary category--as used in the IAT--cannot be composed or is undesired. If the SC-IAT is to be a meaningful supplement to the IAT, it should meet the same requirements. In an online experiment with a large and heterogeneous sample, the fakability of both implicit measures was investigated when measuring anxiety. Both measures were fakable through specific instruction (e.g., "Slow down your reactions") but unfakable through nonspecific faking instruction even though nonspecific instruction was given immediately before the critical blocks (e.g., "Alter your reaction times"). When comparing the methodological quality of both implicit measures, the SC-IAT had lower internal consistency than the IAT. Moreover, with specific faking instructions, the SC-IAT was possible to fake to a larger extent than the IAT.     

大学生对穷人的消极刻板印象及猜测偏向

主要考察大学生对穷人的消极刻板印象及猜测偏向。实验1中的两个单类内隐联想测验结果与前人研究基本一致：虽然被试对穷人热情的评价相对积极,但总体上认为穷人低能力、低热情。实验2通过源监测任务发现,在忘记特质词来源的情况下,被试倾向于猜测消极特质词来自贫困者,积极特质词来自小康者。研究不仅证实了大学生对穷人的消极刻板印象,而且进一步发现大学生存在对穷人的消极猜测偏向。     

The “Own” and the “Wise”: Does Stigma Status Buffer or Exacerbate Social Rejection of College Students with a Mental Illness?

Applying Goffman’s stigma-status framework and using data from a survey administered to college students (N = 556), we find that respondents who have been diagnosed with a mental illness (the “own”) or who know a family member or friend with a mental illness diagnosis (the “wise”) express lower desired social distance from persons with a mental illness than other respondents (“normals”). Also, informally labeling symptoms as “mental illness” reduced social distance among those similarly diagnosed. However, perceived dangerousness did not vary across stigma status, and the socially-distancing effects of perceived dangerousness were more pronounced among the “own.”     

基于SC-IAT的中华民族认同感内隐测量——来自少数民族大学生的数据

以维吾尔族、藏族大学生为被试,通过预实验选定概念词和属性词以使用单类内隐联想测验测量被试的内隐中华民族认同水平,采用问卷测量被试的外显中华民族认同水平,讨论内隐和外显中华民族认同的关系。结果表明,维吾尔族与藏族学生均具有积极的中华民族内隐认同,内隐效应不存在性别和民族差异,且内隐认同与外显认同是相互独立的结构。应通过群际接触等方式不断内化中华民族内隐认同,以促进民族心理融合,加强民族团结进步教育。     

The Influence of Religious Fundamentalism,Right-Wing Authoritarianism,and Christian Orthodoxy on Explicit and Implicit Measures of Attitudes Toward Homosexuals

The goal of this study was to examine relations among dimensions of religiosity and explicit and implicit attitudes about homosexuals. Implicit attitudes were measured using the Implicit Association Test, an instrument that assesses attitudes about objects, persons, or groups, indirectly via participants' response times to words that are paired with symbols (e.g., “gay” and “straight” couples). Participants also completed explicit measures of religious fundamentalism, Christian orthodoxy, right-wing authoritarianism, and attitudes toward homosexuals. With respect to explicit attitudes, the results were consistent with previous research. Religious fundamentalism and right-wing authoritarianism predicted negative attitudes toward homosexuals, whereas Christian orthodoxy predicted more positive attitudes. In contrast, right-wing authoritarianism was the only significant predictor of implicit attitudes. People who scored high on a measure of right-wing authoritarianism had more negative explicit and implicit attitudes toward homosexuals than did people who scored low. Right-wing authoritarianism appears to play an important role in predicting both explicit and implicit attitudes toward homosexuals.     

Therapeutische Teams: Theorie—Empirie—Klinik (Therapeutic Teams: Theory—Research—Clinic)

Abstract

Internalized stigma has been suggested to play a major role in negative changes in identity in severe mental illness. Evidence suggests that roughly one-third of people with severe mental illness show elevated internalized stigma and that it is linked to compromised outcomes in both subjective and objective aspects of recovery. Despite substantial evidence for the impact of internalized stigma, few efforts have been made to develop professionally led treatment to address this issue. In this article, we discuss our development of a new group-based approach to the treatment of internalized stigma which we have termed “narrative enhancement and cognitive therapy (NECT)”. We describe the treatment approach and offer an illustration of it by way of a case vignette.     

Stigma of mental illness,religious change,and explanatory models of mental illness among Jewish patients at a mental-health clinic in North Jerusalem

During 3 months in 2004, 38 recent referrals to a Community Mental Health Clinic in North Jerusalem, a substantially Ultra-Orthodox Jewish neighborhood, were evaluated by the Explanatory Model Interview Catalogue. This questionnaire, which includes a 13-item scale measuring stigma towards mental illness, was adapted and translated into Hebrew. Patients with a more religious upbringing expressed a greater sense of stigma towards mental illness; however, patients who now had a more religious affiliation did not. The 14 patients who had experienced a religious change toward a more religious affiliation reported a lower level of stigma than the 24 non-returnees. Even when controlling for religious upbringing, the partial correlation between stigma score and religious change was significant. Stigma was lower among younger but not older returnees. Findings from this study support the hypothesis that a stigma of mental illness may be a deterrent to the use of a public mental-health clinic for religious Jews in Israel. Ultra-Orthodox Jewish patients (especially non-Hasidic) used a nonreligious explanatory model (perception and understanding) of mental illness more often than a religious explanatory model. This last finding could reflect a shift in the Ultra-Orthodox Jewish communities from a religious to a more medical and psychological explanatory model.