One country,two cultures: Implicit space–time mappings in Southern and Northern Vietnamese

What determines how people implicitly associate the “past” and “future” with “front” and “back”? According to the Temporal Focus Hypothesis (TFH), people's cultural attitudes toward time influence their implicit space–time mappings. However, previous research mainly used cross‐cultural comparison in which the cultures compared differ not only in attentional focus on temporal events, but may also differ in other cultural values. Thus, the specific role of cultural attitudes toward time has not been tested. In the current study, we compared Southern and Northern Vietnamese who have many aspects in common but demonstrate cultural differences in attitudes toward the past and future. The results showed that the two groups of participants tended to think about time according to their temporal focus. Taken together, this pattern of results showed that within‐cultural differences in temporal focus can also predict variation in space–time mappings, which provides further supporting evidence for the TFH.     

Karma or Immortality: Can Religion Influence Space‐Time Mappings?

People implicitly associate the “past” and “future” with “front” and “back” in their minds according to their cultural attitudes toward time. As the temporal focus hypothesis (TFH) proposes, future‐oriented people tend to think about time according to the future‐in‐front mapping, whereas past‐oriented people tend to think about time according to the past‐in‐front mapping (de la Fuente, Santiago, Román, Dumitrache, & Casasanto, 2014). Whereas previous studies have demonstrated that culture exerts an important influence on people's implicit spatializations of time, we focus specifically on religion, a prominent layer of culture, as potential additional influence on space‐time mappings. In Experiment 1 and 2, we observed a difference between the two religious groups, with Buddhists being more past‐focused and more frequently conceptualizing the past as ahead of them and the future as behind them, and Taoists more future‐focused and exhibiting the opposite space‐time mapping. In Experiment 3, we administered a religion prime, in which Buddhists were randomly assigned to visualize the picture of the Buddhas of the Past (Buddha Dipamkara) or the Future (Buddha Maitreya). Results showed that the pictorial icon of Dipamkara increased participants' tendency to conceptualize the past as in front of them. In contrast, the pictorial icon of Maitreya caused a dramatic increase in the rate of future‐in‐front responses. In Experiment 4, the causal effect of religion on implicit space‐time mappings was replicated in atheists. Taken together, these findings provide converging evidence for the hypothesized causal role of religion for temporal focus in determining space‐time mappings.     

Which Is in Front of Chinese People,Past or Future? The Effect of Language and Culture on Temporal Gestures and Spatial Conceptions of Time

The temporal‐focus hypothesis claims that whether people conceptualize the past or the future as in front of them depends on their cultural attitudes toward time; such conceptualizations can be independent from the space–time metaphors expressed through language. In this paper, we study how Chinese people conceptualize time on the sagittal axis to find out the respective influences of language and culture on mental space–time mappings. An examination of Mandarin speakers' co‐speech gestures shows that some Chinese spontaneously perform past‐in‐front/future‐at‐back (besides future‐in‐front/past‐at‐back) gestures, especially when gestures are accompanying past‐in‐front/future‐at‐back space–time metaphors (Exp. 1). Using a temporal performance task, the study confirms that Chinese can conceptualize the future as behind and the past as in front of them, and that such space–time mappings are affected by the different expressions of Mandarin space–time metaphors (Exp. 2). Additionally, a survey on cultural attitudes toward time shows that Chinese tend to focus slightly more on the future than on the past (Exp. 3). Within the Chinese sample, we did not find evidence for the effect of participants' cultural temporal attitudes on space–time mappings, but a cross‐cultural comparison of space–time mappings between Chinese, Moroccans, and Spaniards provides strong support for the temporal‐focus hypothesis. Furthermore, the results of Exp. 2 are replicated even after controlling for factors such as cultural temporal attitudes and age (Exp. 3), which implies that linguistic sagittal temporal metaphors can indeed influence Mandarin speakers' space–time mappings. The findings not only contribute to a better understanding of Chinese people's sagittal temporal orientation, but also have additional implications for theories on the mental space–time mappings and the relationship between language and thought.     

The hope of the future: The experience of pregnancy influences women’s implicit space–time mappings

It has long been observed that speakers employ spatial concepts “front” and “back” to talk about temporal concepts “past” and “future.” However, the direction of space-time mappings varies across cultures. According to Temporal Focus Hypothesis (TFH), people’s implicit associations between space and time are conditioned by their temporal focus. Here we tested whether pregnancy can affect Chinese women’s temporal focus and thereby influence their space-time mappings. One of the most striking characteristics of pregnant women noted by previous research is their future-oriented thought. Based on this, we predicted that pregnant women should be more future-focused. Consistent with this prediction, the results demonstrated that pregnant women tended to be more future-focused than non-pregnant women and demonstrated a greater tendency to conceptualize the future as in front of them, supporting the TFH. The current research offers a new perspective that culture-external factors such as pregnancy can also influence people’s spatialization of time.     

Motor Imagery Shapes Abstract Concepts

The concepts of “good” and “bad” are associated with right and left space. Individuals tend to associate good things with the side of their dominant hand, where they experience greater motor fluency, and bad things with their nondominant side. This mapping has been shown to be flexible: Changing the relative fluency of the hands, or even observing a change in someone else's motor fluency, results in a reversal of the conceptual mapping, such that good things become associated with the side of the nondominant hand. Yet, based on prior studies, it is unclear whether space–valence associations were determined by the experience of fluent versus disfluent actions, or by the mere expectation of fluency. Here, we tested the role of expected fluency by removing motor execution and perceptual feedback altogether. Participants were asked to imagine themselves performing a psychomotor task with one of their hands impaired, after which their implicit space–valence mapping was measured. After imagining that their right hand was impaired, right‐handed participants showed the “good is left” association typical of left‐handers. Motor imagery can change people's implicit associations between space and emotional valence. Although asymmetric motor experience may be necessary to establish body‐specific associations between space and valence initially, neither motoric nor perceptual experience is needed to change these associations subsequently. The mere expectation of fluent versus disfluenct actions can drive fluency‐based effects on people's implicit spatialization of “good” and “bad.” These results suggest a reconsideration of the mechanisms and boundary conditions of fluency effects.     

Concepts of bounded agency in education,work, and the personal lives of young adults

This paper traces the development of a series of Anglo‐German studies on how young adults experience control and exercise personal agency as they pass through periods of transition in education and training, work, unemployment, and in their personal lives. The overarching aim has been to develop an extended dialogue between ideas and evidence to explore the beliefs and actions associated with life‐chances under differing structural and cultural conditions. What kinds of beliefs and perspectives do people have on their future possibilities? How far do they feel in control of their lives? How does people's belief in what is possible for them (their personal horizons developed within cultural and structural influences) determine their behaviours and what they perceive to be “choices”? This research contributes to the re‐conceptualization of agency as a process in which past habits and routines are contextualized and future possibilities envisaged in the contingencies of the present moment. The paper concludes by explaining the concept of “bounded agency” as an alternative to “structured individualization” as a way of understanding the experiences of people in changing social landscapes.     

Attitudes toward the equal rights amendment as a function of knowing what it says

The results of two studies are reported which focus on people's attitude toward, and misconceptions about, the Equal Rights Amendment (ERA). Study 1 found that when people are given the actual text of ERA, but not told what it is, they display more positive attitudes toward it than people who respond to the term “ERA” without being informed of its actual text. Study 2 found that people hold fewer misconceptions about, and more positive attitudes toward, ERA when they are informed of its actual text than when they are not. Strategy for ratification of ERA is discussed, as is the distinction between pro-ERA and anti-ERA misconceptions.     

Viewing time through the lens of the self: The fit effect of self‐construal and temporal distance on task perception

This paper describes how different self‐construals influence people's perception of temporal distance and in turn their task evaluation. We hypothesize that people with a more accessible interdependent (vs. independent) self‐construal perceive future events as temporally more proximal, and that people's reaction toward a task is intensified when the temporal distance to the task matches (vs. mismatches) their self‐construal. Across four studies, we showed that individuals with a more accessible interdependent self‐construal (Study 1) and East Asians (Study 2) perceived future events as more proximal than those with a more accessible independent self‐construal and European Americans. Further, when considering a task at a temporal distance that fits their self‐construal, individuals perceived a pleasant task as more motivating (Study 3) and an unpleasant task as less motivating (Study 4).

相似文献   

Can Culture Influence Body‐Specific Associations Between Space and Valence?

People implicitly associate positive ideas with their dominant side of space and negative ideas with their non‐dominant side. Right‐handers tend to associate “good” with “right” and “bad” with “left,” but left‐handers associate “bad” with “right” and “good” with “left.” Whereas right‐handers' implicit associations align with idioms in language and culture that link “good” with “right,” left‐handers' implicit associations go against them. Can cultural conventions modulate the body‐specific association between valence and left‐right space? Here, we compared people from Spanish and Moroccan cultures, which differ in the strength of taboos against the use of the left hand, and therefore in their preference for the right. Results showed stronger explicit associations between space and valence in Moroccan participants than in Spaniards, but they did not show any increased tendency for right‐handed Moroccans to associate “good” with “right” implicitly. Despite differences in cultural conventions between Spaniards and Moroccans, we find no evidence for a cross‐cultural difference in the implicit association between space and valence, which appears to depend on patterns of bodily experience.     

The Body in Religion: The Spatial Mapping of Valence in Tibetan Practitioners of Bön

According to the Body‐Specificity Hypothesis (BSH), people implicitly associate positive ideas with the side of space on which they are able to act more fluently with their dominant hand. Though this hypothesis has been rigorously tested across a variety of populations and tasks, the studies thus far have only been conducted in linguistic and cultural communities which favor the right over the left. Here, we tested the effect of handedness on implicit space‐valence mappings in Tibetan practitioners of Bön who show a strong religious preference for the left, in comparison to an English group. Results showed that Bön right‐handers tended to implicitly associate positive valence more strongly with their dominant side of space despite strong explicit associations between the left and goodness in their religion. This pattern of results found in Bön participants was indistinguishable from that found in English speakers. The findings of the present study support the BSH, demonstrating that space‐valence mappings in people's minds are shaped by their bodily experience, which appears to be independent of space‐valence mappings enshrined in cultural conventions.     

Theory of Mind in Infants and Young Children: A Review

Theory of mind, or mindreading, refers to our uniquely human capacity to infer what is in other people's minds. Recent research suggests that “implicit” elements of this ability can be seen as early as the second year of life, in infants’ spontaneous helping, communicative, and eye‐gaze behaviours. More “explicit” verbally mediated mindreading skills emerge in the preschool period, and these are positively linked to social competence. Research with typically developing children as well as those with autism spectrum disorders suggests that exposure to conversation about mental states promotes theory of mind development.     

The concept of unlivability: A reading of Frantz Fanon's “The North African Syndrome” (1952)

From a close reading of Frantz Fanon's “The North African Syndrome” (1952), this article draws out Fanon's understanding of “death in life” to suggest that a concept of unlivability in the present must account for the temporal duration of racialized and colonized experiences of pain and trauma. It is thus critical of Judith Butler's and Frédéric Worms's discussion of unlivability in The Livable and The Unlivable (2023) for not centering a phenomenological study of the testimonies of the oppressed. I argue for a greater engagement with Fanon on the longue durée of racial and colonial violence enacted on the bodies, psyches, and histories of racialized and colonized peoples. This article concludes by pointing to possibilities for a shared unlivability in a shared temporality, with potential to move beyond refusal and toward resistance to the colonial control over time.     

The influence of lay theories of Feng Shui on consumers' peace of mind: The role of regulatory fit

With its history dating back five millennia, the art of creating harmonious surroundings – commonly referred to as Feng Shui – has become deeply rooted in Chinese culture. Yet despite its significant effect on people's daily lives, a dearth of research is available on how Feng Shui influences consumers' decisions. This study investigates the influence of Feng Shui on customers' attitude based on their regulatory focus, providing suggestions for business opportunities. Three studies examine whether Feng Shui's goals influence participants' decisions and feelings of appropriateness. Study 1 demonstrated that the fit between Feng Shui's suggestions and consumers' regulatory focus impacted decision making. Participants were more likely to adopt the Feng Shui practitioner's suggestions of a goal compatible with the consumers' regulatory focus. Study 2 provided evidence that a regulatory focus also impacts participants' peace of mind. Study 3 tested whether the value experienced from regulatory fit is reflected in the price. Specifically, promotion‐oriented individuals feel more accepting of promotion‐focused Feng Shui that is consistent with an approach goal while prevention‐oriented individuals are more persuaded by prevention‐focused Feng Shui that is consistent with an avoidance goal. When the Feng Shui appeal is compatible with the self‐regulatory focus, individuals demonstrate a greater feeling of appropriateness and produce a higher level of peace of mind.     

Time Points: A Gestural Study of the Development of Space–Time Mappings

Human languages typically employ a variety of spatial metaphors for time (e.g., “I'm looking forward to the weekend”). The metaphorical grounding of time in space is also evident in gesture. The gestures that are performed when talking about time bolster the view that people sometimes think about regions of time as if they were locations in space. However, almost nothing is known about the development of metaphorical gestures for time, despite keen interest in the origins of space–time metaphors. In this study, we examined the gestures that English‐speaking 6‐to‐7‐year‐olds, 9‐to‐11‐year‐olds, 13‐to‐15‐year‐olds, and adults produced when talking about time. Participants were asked to explain the difference between pairs of temporal adverbs (e.g., “tomorrow” versus “yesterday”) and to use their hands while doing so. There was a gradual increase across age groups in the propensity to produce spatial metaphorical gestures when talking about time. However, even a substantial majority of 6‐to‐7‐year‐old children produced a spatial gesture on at least one occasion. Overall, participants produced fewer gestures in the sagittal (front‐back) axis than in the lateral (left‐right) axis, and this was particularly true for the youngest children and adolescents. Gestures that were incongruent with the prevailing norms of space–time mappings among English speakers (leftward and backward for past; rightward and forward for future) gradually decreased with increasing age. This was true for both the lateral and sagittal axis. This study highlights the importance of metaphoricity in children's understanding of time. It also suggests that, by 6 to 7 years of age, culturally determined representations of time have a strong influence on children's spatial metaphorical gestures.     

Not all automatic associations are created equal: How implicit normative evaluations are distinct from implicit attitudes and uniquely predict meaningful behavior

We propose a new construct (implicit normative evaluations) that purports to measure automatic associations about societal evaluations. We develop a new measure of this construct based on a modification of the Implicit Association Test (IAT) and describe how it is related to but not redundant with implicit attitudes and explicit normative evaluations. Study 1 provided evidence that implicit normative evaluations and implicit attitudes uniquely predicted evaluations measured by the traditional IAT. Study 2 demonstrated that Asian-Canadian immigrants' implicit normative evaluations toward older people became more negative the longer they were in Canada. Study 3 found that engineering students' (both men and women) implicit normative evaluations toward female engineers became more negative as they were exposed to engineering and that for women these negative normative evaluations predicted their intention to drop out of engineering. Study 4 demonstrated that implicit normative evaluations predicted the speed at which participants decide to “shoot” an African Canadian target on a shooter bias task (Correll, Park, Judd, & Wittenbrink, 2002). Finally, in Study 5, an experimental manipulation of an audience's reaction to racist jokes targeting people from the Middle East affected implicit normative evaluations about this group and that these implicit normative evaluations in turn affected discrimination. The implications of these results for the importance of social influence and culture in shaping thoughts and behavior are discussed.     

A Near‐Term Bias Reconsidered

Standard accounts of prudential rationality enjoin temporal neutrality. “Rationality,” or so says Rawls, “requires an impartial concern for all parts of our life.” And while I accept this form of temporal neutrality, I argue in this paper that a powerful rationale exists for a competing form of prudential rationality according to which it is permissible to be biased toward near‐future rather than far‐future parts of one's life. After arguing that traditional defenses of temporal neutrality do not succeed against this rationale, I offer a new proposal, drawn from the phenomenon of intrapersonal reactive attitudes.     

Dream actors in the theatre of memory: Their role in the psychoanalytic process2

The author notes that neuropsychological research has discovered the existence of two long‐term memory systems, namely declarative or explicit memory, which is conscious and autobiographical, and non‐declarative or implicit memory, which is neither conscious nor verbalisable. It is suggested that pre‐verbal and pre‐symbolic experience in the child's primary relations is stored in implicit memory, where it constitutes an unconscious nucleus of the self which is not repressed and which influences the person's affective, emotional, cognitive and sexual life even as an adult. In the analytic relationship this unconscious part can emerge essentially through certain modes of communication (tone of voice, rhythm and prosody of the voice, and structure and tempo of speech), which could be called the ‘musical dimension’ of the transference, and through dream representations. Besides work on the transference, the critical component of the therapeutic action of psychoanalysis is stated to consist in work on dreams as pictographic and symbolic representations of implicit pre‐symbolic and pre‐verbal experiences. A case history is presented in which dream interpretation allowed some of a patient's early unconscious, non‐repressed experiences to be emotionally reconstructed and made thinkable even though they were not actually remembered.     

时间焦点对前后方向上内隐时空映射的影响——来自汉族和羌族的证据

采用不同的研究方法考察汉族和羌族被试内隐时空映射的联结方向及其影响因素。实验1利用时间图表任务发现, 汉族被试对“过去在前”和“未来在前”两种内隐时空映射没有表现出明显偏好, 而羌族被试更加倾向于使用“过去在前”的内隐时空映射。由于二者均使用汉语, 但其内隐时空映射却存在差异, 显示出时间语言和时间思维的分离性。实验2利用时间焦点量表考察汉族和羌族被试对过去和未来时间的关注程度。结果发现, 前者对过去和未来的注意力程度相当, 而后者表现出较强的“过去朝向思维”, 说明文化中的时间焦点偏好可以较好地预测二者的内隐时空映射。实验3利用时间概念分类任务发现, 内隐时空映射有利于促进汉族和羌族被试时间概念的表征和加工, 出现了“隐喻一致性效应”。整个研究表明, 汉族和羌族文化中个体对待时间的态度可以决定其内隐时空映射联结方向, 支持“时间焦点假设”。     

Do negative implicit associations indicate negative attitudes? Social explanations moderate whether ostensible “negative” associations are prejudice-based or empathy-based

The present work challenges the idea that implicit evaluative associations with outgroups necessarily provide information about negative or prejudiced attitudes. We argue that the manner in which one explains outgroup status and action shapes whether one's implicit “negative” associations are prejudice-based or empathy-based. Four studies are consistent with this possibility. Study 1 suggests that whereas implicit “negative” associations are predictive of negative explicit attitudes among those who reject external explanations for African American status and action, such implicit “negativity” predicts positive explicit attitudes among those who endorse external explanations. Study 2 provides experimental evidence that the provision of external explanations results in the formation of implicit “negative” associations that are predictive of compassionate responding. Study 3 provides more direct support for the idea that implicit “negative” associations are empathy-based among external explainers by showing that such “negative” associations are positively correlated with a measure of dispositional empathy-proneness. Finally, Study 4 demonstrates that IAT “negativity” is associated with automatic activation of empathy-related associations among those who strongly endorse external explanations. Discussion centers on the importance of considering factors—such as social explanations—that may moderate whether implicit “negativity” is prejudice-based or empathy-based.