现代新儒家的文化自觉

文化自觉是国家文化转型与创新的重要观念。费孝通将文化自觉界定为对文化的来历、形成过程、所具特色和发展趋向四方面的自知之明。现代新儒家正是在探寻中国文化的源头、分析中国文化的发展历程、揭示中国文化的特质、思考中国文化的未来发展方向四方面对中国传统文化进行了深入研究,体现了鲜明的文化自觉意识。他们对中国文化的诠释与创新,为当代中国文化的复兴提供了重要的理论资源。     

建设中国先进文化的五大关系

中国共产党要始终代表中国先进文化的前进方向,这是江泽民同志“三个代表”思想中非常重要而富有新意的论述,它表明文化建设不仅有其本身的重要性,而且直接与党的先进性相联系,是关系到党的性质、宗旨、历史地位和历史作用的大问题。只有把文化建设放在重要的位置上,切实走在中国和世界文化发展的前列,我们党才能永远立于不败之地。先进文化应当是适应历史潮流,反映时代要求,推动社会前进的文化。它是人类文明进步的结晶,又是推动人类社会前进的精神动力,影响人的精神和灵魂,渗透于社会生活的各个方面,各个领域。遵照江泽民同志关于中国共产…     

把握先进文化的前进方向建设有中国特色的社会主义文化

要把中国的事情做好,关键取决于我们党。正因为如此,我们党总是在不同时期,根据不同形势,针对不同的历史任务,不断对党的建设提出新的要求。在世纪之交,面对着世界多极化、经济全球化、信息网络化的新格局,针对我国改革开放深入开展所面临的新形势、新问题,江泽民同志指出,只要我们党始终成为中国先进社会生产力的发展要求、中国先进文     

继承优良传统 建设先进文化

建设先进文化 ,是当前我国全面建设小康社会的基本要求和重要内容。一个发达的、和谐的、积极向上的社会 ,不仅要有先进的生产力 ,还要有先进的文化。文化是民族意识、民族精神、民族创造力的载体 ,是衡量国民素质和综合国力的重要指标。文化由积累和创造而成。今天 ,我们建设先进文化 ,必须在充分继承和吸收中外优秀文化成果的基础上 ,与时俱进 ,开拓进取 ,不断创造出新的优秀文化成果 ,逐步形成面向现代化、面向世界、面向未来的民族的科学的大众的社会主义先进文化体系。有五千年发展历史的中华优秀文化 ,是我们今天建设先进文化的最重要…     

论中国共产党始终代表中国先进文化的前进方向

在世纪之交的新的历史条件下 ,江泽民同志提出了“三个代表”重要思想 ,其中一条是强调中国共产党要始终代表中国先进文化的前进方向 ,这是对新时期党的建设提出的新的目标和要求 ,也是对我们党 80年奋斗历程的经验总结。为正确把握这一思想 ,就必须弄清什么是先进文化 ,中国共产党怎样代表中国先进文化的前进方向。一文化 ,从广义上说 ,是指社会发展过程中人类所创造的物质财富和精神财富的总和。从狭义上说 ,是指人类精神生产的能力及其精神产品 ,既包括思想道德方面的内容 ,即观念形态方化 ;也包括科学文化知识方面的内容 ,即知识形态文…     

科学精神与中国先进文化的发展

江泽民同志在庆祝中国共产党八十周年大会上的讲话中指出:"在当代中国,发展先进文化,就是发展有中国特色社会主义文化,就是建设社会主义精神文明."又指出:"大力发展科学文化事业,加强科学知识、科学方法、科学思想、科学精神的宣传教育."可见,科学和先进文化之间具有某种内在的联系,尤其科学精神的弘扬对先进文化的发展起着极大的推进作用.     

文化自觉与中国文化的健康发展

当代中国正处于社会和文化转型的艰难过程中,多种文化频繁地接触和硅撞,各种矛盾交织在一起,出现了文化失真、文化失范、文化盲从等同题.唤起全民族的文化自觉意识,使文化切实成为凝聚全民族价值认同的方式,在全球化趋势日益增强的今天显得尤为重要.推进文化健康发展的关键在于坚持以人为本、谋求文化创新、彰显人文精神和培育道德自觉.     

先进文化与宗教文化

“三个代表”重要思想中有一个“代表中国先进文化的前进方向”要求,“就是发展中国特色的社会主义的文化,就是建设社会主义精神文明。”先进文化应该至少有这样几个基本特征:一是历史性,二是民族性,三是功能性或适应性,四是普遍性,五是交流性。文化的历史不能不谓久远,它应该属于人类文明启蒙的成果。漫长的历史文明铸造了文化的     

与中华优秀传统文化和社会主义先进文化相融合是推进基督教中国化的应有之义

纵观基督教传播历史,就是它不断适应新处境而本土化的过程。唯有如此,基督教才能在特定的地区和民族文化的土壤中获得＂生根建造＂的空间。故此,基督教与中华优秀传统文化和现行社会主义先进文化相融合是当今基督教中国化的应有之义。     

激励最广大人民积极向上 是先进文化最根本标准

江泽民同志关于“三个代表”的重要思想是对马克思主义党建理论的重大创新和发展。激励最广大人民群众积极向上、奋发有为的精神和努力创造新生活的巨大热情，是中国共产党始终代表中国先进文化前进方向的不竭动力和根本的价植目标追求。中国共产党80年的发展史，就是一部不断创新与发展马克思主义这一代表先进文化前进方向的思想理论的进程，并运用马克思主义这一先进文化不断武装人民，激励人民为民族独立、社会进步而努力奋斗的历史。     

Cultural foundations of safety culture: A comparison of traffic safety culture in China,Japan and the United States

Understanding how to assess the influence of culture on traffic safety is important for improving traffic safety globally. Traffic safety culture is embedded in the larger context of country’s cultural norms and values, producing different safety outcomes even when other factors are similar. The current work examines how culture influences traffic safety outcomes in three of the largest automobile countries in the world, but which have very different cultural values and which also have very different traffic safety outcomes: China, Japan and the United States. China has an emerging driver population and cultural values that result in aberrant driving behaviors and “scrambling” to gain the right of way, producing a high number of crashes. Japan has an established driver culture, but an emphasis on reducing risk, which results in a lower rate of crashes. The United States, with the most established “car culture”, has an historical and cultural view of the car as a representation of freedom, leading to choices that result in higher crash rates than many countries around the world. The current work explores these cultural underpinnings for traffic safety culture in each country by establishing the historical basis for a traffic culture, examining road, vehicle engineering and legal standards, and reviewing available crash data and data on safety attitudes. These countries are compared across the different dimensions to establish unique cultural influences on traffic safety.     

Effects of seat position on perception of power in Chinese traditional culture

In China, some rituals show that power is represented by seat positions. The current study empirically investigated the relationship between seat position and perception of power, and the cultural differences in this relationship. In Experiment 1, participants were asked to arrange seats for people with different power. The results showed that seats for high‐power people were placed facing the door while others’ seats were placed with their backs to the door. In Experiment 2, a priming task was employed to test the link between seat position and perception of power. Results revealed that after pictures of the seat facing the door were primed, judgments for high‐power words were more accurate and faster than for low‐power words, as compared to priming with the condition of the seat with its back to the door. A Stroop task was employed in Experiment 3 to explore cultural differences. Results showed that Chinese participants judged high‐power words faster in the congruent trials than in the incongruent trials, but no such difference was found in African participants. These findings suggest that the concept of power can be partly represented by seat position in China.     

The effect of culture on perspective taking

People consider the mental states of other people to understand their actions. We evaluated whether such perspective taking is culture dependent. People in collectivistic cultures (e.g., China) are said to have interdependent selves, whereas people in individualistic cultures (e.g., the United States) are said to have independent selves. To evaluate the effect of culture, we asked Chinese and American pairs to play a communication game that required perspective taking. Eye-gaze measures demonstrated that the Chinese participants were more tuned into their partner's perspective than were the American participants. Moreover, Americans often completely failed to take the perspective of their partner, whereas Chinese almost never did. We conclude that cultural patterns of interdependence focus attention on the other, causing Chinese to be better perspective takers than Americans. Although members of both cultures are able to distinguish between their perspective and another person's perspective, cultural patterns afford Chinese the effective use of this ability to interpret other people's actions.     

The structure of trust as a reflection of culture and institutional power structure: Evidence from four East Asian societies

Using the Global Trust Inventory, an integrated measure of trust toward 21 relationships and institutions, the structure of trust was explored in four East Asian societies (Mainland China, Japan, South Korea, and Taiwan). The Western model, in which trust is distributed among seven factors representing different branches of society, did not generalize to these East Asian societies, perhaps due to differences in culture and institutional power structures. Instead, two unique structures of trust were identified. Mainland China had a top‐down structure of trust (the China model), in which trust is hierarchically separated between the central government and subordinate implementing bodies. The other three democratic East Asian societies shared a hybrid structure of trust (the Democratic East Asian model) that has a degree of similarity to both the China model and the Western model. Having established two similar, but still distinct models, a cross‐cultural comparison was made on the proportions of trust profiles generated by latent profile analysis. Mainland China had the largest proportion of people with a high propensity to trust, followed by Japan and South Korea, and Taiwan was the least trusting. Implications of the structure of trust and this alternative approach to conducting cross‐cultural comparisons are discussed.     

Understanding depressed mood in the context of a family-oriented culture

This study examined the contribution of individual and family variables to depressive symptoms among youths in a family-centered culture. Participants were 262 Mexican adolescents (mean age = 15.9 years). At the individual level, gender (being female) and higher levels of perceived stressfulness of life events and ruminative coping style were correlated with higher frequency of depressive symptoms. At the family level, higher levels of perceived parental warmth and acceptance and parental monitoring were correlated with lower levels of depressed mood, whereas higher levels of parent-adolescent conflict were associated with greater frequency of depressive symptoms. Regression analyses confirmed our prediction that both individual factors (gender, ruminative coping) and family factors (parental warmth and parental monitoring) would make unique contributions to depressive symptoms. The model comprised of individual and family variables accounted for 50% of the variance in depressed mood. Moreover, parental warmth and acceptance attenuated the impact of ruminative coping style on adolescents' depressive symptomatology. Findings are discussed in relation to previous research on adolescents in another family-centered culture (China), and directions for future research are proposed.     

The impact of culture on physiological processes of emotion regulation: a comparison of US and Chinese preschoolers

Cognitive determinants of emotion regulation, such as effortful control, have been hypothesized to modulate young children's physiological response to emotional stress. It is unknown, however, whether this model of emotion regulation generalizes across Western and non‐Western cultures. The current study examined the relation between both behavioral and questionnaire measures of effortful control and densely sampled, stress‐induced cortisol trajectories in U.S. and Chinese preschoolers. Participants were 3‐ to 5‐ year‐old children recruited from the United States (N = 57) and Beijing, China (N = 60). Consistent with our hypothesis, U.S. children showed a significant negative relation between maternal‐rated inhibitory control and both cortisol reactivity and recovery. However, this was not replicated in the Chinese sample. Children in China showed a significant positive relation between maternal‐rated attentional focusing and cortisol reactivity that was not seen in the U.S. Results suggest that children who reside in Western and non‐Western cultures have different predictors of their emotion‐related stress response.     

The influence of national culture on the perceived fairness of grading procedures: a comparison of the United States and China

Although the desire to be treated fairly is a fundamental human preference, perceptions of fair treatment can be influenced by cultural beliefs and values. For this article, the author used a scenario-based experimental study to examine students' fairness perceptions of grading procedures in 2 countries with distinct national cultures, China and the United States. The results suggest that culture can influence students' perceptions of the fairness of 2 aspects of procedural justice: voice and interpersonal justice. Chinese students were more likely to value interpersonal justice (i.e., being treated with dignity and respect, and being provided with explanations of grading procedures) and perceived the lack of interpersonal justice as less fair than did U.S. participants. In contrast, U.S. students were more likely to perceive voice (i.e., the opportunity to discuss and appeal a grading decision) as fair. These findings are connected to differences in the cultural values of the United States and China.     

Measuring culture outside the head: a meta-analysis of individualism-collectivism in cultural products

Although cultural psychology is the study of how sociocultural environments and psychological processes coconstruct each other, the field has traditionally emphasized measures of the psychological over the sociocultural. Here, the authors call attention to a growing trend of measuring the sociocultural environment. They present a quantitative review of studies that measure cultural differences in "cultural products": tangible, public representations of culture such as advertising or popular texts. They found that cultural products that come from Western cultures (mostly the United States) are more individualistic, and less collectivistic, than cultural products that come from collectivistic cultures (including Korea, Japan, China, and Mexico). The effect sizes for cultural products were larger than self-report effect sizes for this dimension (reported in Oyserman, Coon, & Kemmelmeier, 2002). In addition to presenting this evidence, the authors highlight the importance of studying the dynamic relationships between sociocultural environments and psyches.     

论知情同意的中国本土化--中国文化视野中的知情同意走向

知情同意原产于西方,移植到中国后被"家文化"、"功利论"、"简单化"等中华传统文化彻底改造过以后,浓缩成了手术前一味要求病人家属或单位领导签字的行为模式,远离了知情同意的主旨,但曾一度非理性地普遍流行.现在,又出现了一种照搬欧美知情同意的倾向,在一线医务人员中引发了诸多困惑和不满.在实施知情同意时,离开中华文化语境,或者在本土化中化掉其本质的做法,都是不可行的.正确的取向只能是立足于中国当代医学实践,以正在形成中的中国现代文化去整合西方知情同意的本质、理念和规范,构建成一套适合中国国情的知情同意机制.     

The attractiveness of enriched and impoverished options: culture, self-construal, and regulatory focus

The authors propose that there is a systematic impact of a person's activated self-construal (interdependent vs. independent) on the evaluation of enriched and impoverished options. This hypothesis is tested using a cross-country comparison of participants from China and the United States (Study 1) and by priming self-construal (Study 2) and regulatory focus (Study 3). Results show that people with an independent self-construal and a promotion focus perceive enriched options as more attractive than impoverished options. Conversely, people with an interdependent self-construal and a prevention focus perceive enriched options as less attractive than impoverished options. Mediation analyses show that the effect of cultural orientation operates through self-construal. In turn, self-construal operates through activated regulatory focus. Analysis of cognitive responses shows that the effect of regulatory focus is mediated by positive/negative thoughts about option attributes.