Conceptualizations of Forgiveness and Forgivingness Among Hindus

The conceptualizations about forgiveness of Indians from the Hindu community were explored using the Conceptualizations of Forgiveness Questionnaire. As expected, the four-factor structure of conceptualizations found among Western Europeans from Christian backgrounds (Encourages Repentance, Immoral Behavior, Broad Process, and Change of Heart) fit the data collected among the Hindus. Hindus' propensity to forgive was also explored using the Forgivingness Questionnaire. As expected, the three-factor structure of forgivingness found among Europeans (Lasting Resentment, Sensitivity to Circumstances, and Unconditional Forgiveness) fit the data collected among the Hindus. Finally, it was shown that, among Hindus, the relationships between conceptualizations about forgiveness and propensity to forgive were basically the same as the ones found among Western Europeans.     

A China–New Zealand comparison of forgiveness

The present study examined the practice of forgiveness among participants from China (N = 172) and New Zealand (N = 91). We tested a theoretical model describing the relationships between collectivism, individualism, and forgiveness. Participants from China were more collectivistic and less individualistic than were participants from New Zealand. Overall, participants from New Zealand were more forgiving than were participants from China. Collectivism was positively related to decisional forgiveness in Chinese participants. Decisional forgiveness independently predicted conciliatory behaviour among participants from China, but this was not the case for participants from New Zealand. Thus, the hypothesized model received qualified support.     

Personality correlates of the disposition towards interpersonal forgiveness: A Chinese perspective

T his paper presents the results of three studies that investigated the nature of forgiveness, its measurement, and personality correlates in the People's Republic of China (PRC). Study 1 involved in‐depth interviews with 27 PRC cultural scholars about the concept of forgiveness and factors influencing the tendency to forgive in Chinese philosophy and everyday life. The respondents supported the relevance of this concept for Chinese societies and were able to give examples both from classical Chinese texts and their own lives. However, they also considered that preserving group harmony was the main reason to forgive and discounted the personality or religious influences commonly reported in the Western literature. Study 2 reported the adaptation of a Western forgiveness questionnaire for use with PRC respondents. Study 3 involved administering this questionnaire together with measures of self‐esteem, anxiety, impression management, and culturally appropriate constructs of face, relationship orientation, and harmony to 336 college students and 432 teachers from the PRC. As predicted, it was the latter two constructs that had the strongest correlations with the tendency to forgive in both samples. It was concluded that, in the PRC, willingness to forgive is influenced largely by social solidarity needs rather than the individualistic personality variables or religiosity reported in Western research. We hypothesize that this is due to the collectivist nature of PRC society and the results may well generalize to other collectivist cultures.     

Challenge me! Communicating in multicultural classrooms

The current study investigated the value of Socratic classroom communication (e.g., critical debate and challenging each other on content matters) among students from various cultures (clustered into Western Europeans, Eastern Europeans and Non-Europeans) and from members of faculty at an international university in Germany. Students from Western cultures where Socratic communication had been valued in the school systems reported a greater ease of engaging in the respective communication style than did Eastern European and Non-European students. Furthermore, we assessed how strongly the faculty valued the respective kinds of behavior. The results show that overall students underestimated the extent to which Socratic communication behavior was esteemed by members of faculty. In addition, faculty members perceived themselves to be more explicit about their pedagogical principles than they were perceived by students. Finally, the easier it was for students to show Socratic classroom communication, the more academically satisfied they were and the better their grades. The results are discussed with regard to practical implications and the internationalization of universities.     

Self-construal moderates age differences in social network characteristics

In this study, the authors examined age differences in social network characteristics (SNC) among Hong Kong Chinese. The sample consisted of 596 Chinese adults, ranging from 18 to 91 years old. Age was positively associated with close social partners and negatively associated with peripheral social partners. For individuals who were more likely to define the self as interconnected with others (i.e., interdependent self-construal), increasing age was associated with a greater number of close social partners. The negative association between age and the number of peripheral social partners, well-documented in the Western literature, was found only among Chinese adults with lower interdependence but not among those with higher interdependence. These findings highlight the importance of examining the underlying mechanism rather than a particular pattern of SNC across cultures.     

Forgiveness and Cohesion in Familial Perceptions of Alcohol Misuse

The authors examine the relationships between forgiveness, family cohesion, and alcohol. In Study 1 (N= 190), participants reported lower levels of trust and forgiveness for family members who misuse alcohol. In Study 2 (N= 141), the authors present a model demonstrating family cohesion and trait forgiveness related to state forgiveness of an alcohol‐misusing family member. State forgiveness was related to trust in that family member and, subsequently, higher levels of perceived misuser drinking refusal efficacy.     

The cultural shaping of depression: somatic symptoms in China, psychological symptoms in North America?

The expectation that Chinese people present distress somatically is a central prediction of cultural psychopathology and has been the subject of considerable theoretical speculation. At the same time, empirical studies have been infrequent and have yielded mixed results. The authors examined symptom presentation in Chinese (n=175) and Euro-Canadian (n=107) outpatients, using spontaneous problem report, structured clinical interview, and symptom questionnaire methods. All 3 methods yielded cross-culturally equivalent somatic and psychological symptom subscales. Chinese outpatients reported more somatic symptoms on spontaneous problem report and structured clinical interview compared with Euro-Canadians, who in turn reported more psychological symptoms on all 3 methods. The relation between culture and somatic symptom presentation was mediated by a tendency toward externally oriented thinking. Difficulties with identifying emotions or describing them to others did not differ significantly across cultures, supporting a nonpathological interpretation of observed differences. Psychological symptom effects were larger and more consistent than somatic symptom effects; because other studies have confirmed the ubiquity of somatic presentations worldwide, these results suggest that Western psychologization may be more culturally specific than is Chinese somatization.     

Religious involvement and the forgiving personality

The relationship between religious involvement and forgiveness was assessed in three samples of Western Europeans living in a social environment dominated by the Catholic tradition. The samples comprised nonbelievers/nonattendees, believers/nonattendees, believers/regular attendees, and religious people. Age and religious involvement were shown to affect the willingness to forgive in an interactive way: The effect of religious involvement was stronger for the elderly group. We also found that what made the difference in the willingness to forgive was mainly the social commitment to religion (attendance in church and the taking of vows), not mere personal beliefs. In addition, age and religious involvement were found to affect blockage towards forgiveness in an additive way.     

Rural-urban differences in generation of Chinese and Western exemplary persons: The case of China

Chinese adolescents in urban cities (Beijing, Chengdu) and rural towns (Wei Shan Zhuang, Zheng Xing) generated Chinese and Western exemplary persons and rated the values these exemplary persons represent. The results showed that the tendency to differentiate Chinese culture from Western culture was greater among urban ( vs rural) Chinese. Specifically, only urban Chinese consistently attributed Chinese moral values (more than other types of values) to self-generated Chinese exemplary persons and Western moral values (more than other types of values) to self-generated Western exemplary persons. Because urban Chinese have more frequent exposure to foreign cultures, our results suggest that frequent exposure to foreign cultures can lead to enhanced perceptions of cultural differences.     

Religion and unforgivable offenses

ABSTRACT The value of forgiveness is emphasized in many religions, but little is known about how members of distinct religious cultures differ in their views of forgiveness. We hypothesized and found that Jews would agree more than Protestants that certain offenses are unforgivable and that religious commitment would be more negatively correlated with belief in unforgivable offenses among Protestants than among Jews (Studies 1 and 2). Dispositional forgiveness tendencies did not explain these effects (Studies 1 and 2). In Study 3, Jews were more inclined than Protestants to endorse theologically derived reasons for unforgivable offenses (i.e., some offenses are too severe to forgive, only victims have the right to forgive, and forgiveness requires repentance by the perpetrator). Differential endorsement of these reasons for nonforgiveness fully mediated Jew-Protestant differences in forgiveness of a plagiarism offense and a Holocaust offense.     

BODY DISSATISFACTION AND DISORDERED EATING AMONG COLLEGE WOMEN IN CHINA, SOUTH KOREA, AND THE UNITED STATES: CONTRASTING PREDICTIONS FROM SOCIOCULTURAL AND FEMINIST THEORIES

Body dissatisfaction and disordered eating were compared across groups of college women from China ( n = 109), South Korea ( n = 137), and the United States ( n = 102). Based on cultural differences in the amount of exposure to Western appearance standards, particularly the thin-body ideal, sociocultural theory ( Thompson, Heinberg, Altabe, & Tantleff-Dunn, 1999 ) would predict that body dissatisfaction and disordered eating would be highest in the U.S. sample and lowest in the Chinese sample. In contrast, based on the speed and pervasiveness of changes in women's roles, feminist theory ( Bordo, 1993 ; Jeffreys, 2005 ) would predict that body dissatisfaction and disordered eating would be highest in the Korean sample and lowest in the U.S. sample. Multidimensional measures indicated the highest levels of body dissatisfaction and disordered eating in the Korean sample and the lowest levels in the U.S. sample, indicating that predictions derived from feminist theory were a better fit to the data than predictions derived from sociocultural theory. Results indicated that theoretical understandings of body dissatisfaction must recognize not only differences between Western and non-Western cultures, but also differences among non-Western cultures.     

Competitiveness among Japanese, Chinese, and American undergraduate students

Although research indicates that competitiveness, defined as the desire to win in interpersonal situations, is an important individual difference that influences a range of social interactions, little research has focused on competitiveness in cultures outside the United States. This study investigated competitiveness in three cultures by comparing Chinese (n=61), Japanese (n=232), and American (n=161) undergraduate college students. Nationality and sex were compared on two scales of the revised Competitiveness Index. Analysis indicated that American students scored higher on Enjoyment of Competitiveness than Chinese and Japanese students, but no difference was found on Contentiousness. Men scored higher than women on Enjoyment of Competition but not on Contentiousness. The findings indicate that sex and cultural patterns influence some but not all aspects of competitiveness.     

Development of the Collectivist‐Sensitive Trait Forgivingness Scale

Mounting evidence suggests that experiences of forgiveness vary across cultures. However, culturally sensitive conceptualizations of forgiveness lack empirical support, in part because psychometrically sound instruments designed to capture unique aspects of forgiveness in non‐Western cultures are rare. For this reason, we developed the Collectivist‐Sensitive Trait Forgivingness Scale (TFS‐CS), which is designed to measure trait forgivingness within societies characterized by a blend of individualistic and collectivistic worldviews. In Study 1 (N = 597), exploratory factor analysis revealed a 16‐item three‐factor structure of third‐party forgiveness, collectivistic forgiveness, and interpersonal resentment among South Africans. In Study 2 (N = 897), the three‐factor model replicated in an independent South African sample. Findings also offered preliminary evidence supporting the construct validity of the TFS‐CS. Overall, these studies support a conceptualization of trait forgivingness with similarities and differences relative to Western models and highlight the importance of appreciating the influence of culture when measuring forgiveness.     

Impact of religious affiliation and religiosity on forgiveness

The aim of the present study was to investigate the link between religiosity and forgiveness among Christian, Muslim, Jewish and secular affiliations. Measures of forgiveness included attitudes towards forgiveness (attitudinal) and tendencies to forgive transgressions in the past (behavioural) and future (projective). Religious faith, interpretation, prayer and religious service attendance were used to measure religiosity. Four hundred and seventy‐five Christian, Muslim, Jewish and secular individuals participated and completed an internet‐based questionnaire. This study found religiosity positively correlated with forgiveness. Religious groups reported significantly higher attitudinal and projective forgiveness than the secular group. Among religious groups, religiosity was a stronger determinant of forgiveness than the specific religion an individual was affiliated with. These findings suggested that faith is the strongest religiosity predictor of forgiveness.     

The effects of brief prayer on the experience of forgiveness: An American and Indian comparison

The present study offers a cross‐cultural examination of the effect of prayer on forgiveness. American (n = 51) and Indian (n = 100) participants either prayed for their romantic partner (prayer condition) or described their romantic partner's physical attributes (control condition). Prayers were self‐guided and lasted 3 minutes. Pre‐test and post‐test measures of retaliation were completed. Results showed that participants in the prayer group showed statistically significant decreases in retaliation motives from pre‐test to post‐test and the magnitude of this change was not different across cultures. Control groups in both cultures showed no change. Because of the religious diversity present in the Indian sample, the robustness of the effect of prayer on forgiveness was tested across Christian, Hindu and Muslim Indians. Religious affiliation did not moderate the effect of prayer on forgiveness in this sample. Results suggest that a brief prayer is capable of producing real change in forgiveness and this change is consistent across American and Indian cultures and across three different religious groups in India. Brief prayer for others that enhances forgiveness may be useful for individuals in close relationships, in certain counselling settings and for people in many different walks of life.     

Choice and dissonance in a European cultural context: The case of Western and Eastern Europeans

Prior research demonstrates that members of collectivistic cultures are less likely to reduce cognitive dissonance after making a choice, compared to members of individualistic cultures. This difference has been attributed to different conceptualizations of choice that derive from different self‐construals across cultures. In individualistic cultures, choice leads to stronger commitment to the chosen option compared to collectivistic cultures, because it implicates core aspects of the independent self, such as personal preferences. However, this cultural variation in postchoice dissonance has thus far been studied exclusively by comparing East Asians and North Americans. Building on the assumption that this difference is due to different construals of the self, we conducted an experiment with movie choices using the classic free‐choice paradigm to examine differences in dissonance reduction between Western and Eastern Europeans, two populations known to differ with respect to interdependence. The results show that Eastern Europeans are less likely than Western Europeans to reduce postchoice dissonance by spreading their alternatives. Our findings speak to the generalizability of the hypothesis that in cultures differing in independence or interdependence people also differ in the way they construe choice, as well as in the way the act of choosing affects their self‐concept.     

The cross-cultural generalizability of Axis-II constructs: an evaluation of two personality disorder assessment instruments in the People's Republic of China

We examined the reliability, cross-instrument validity, and factor structure of Chinese adaptations of the Personality Diagnostic Questionnaire (PDQ-4+; N = 1,926) and Personality Disorders Interview (PDI-IV; N = 525) in psychiatric patients. Comparisons with data from Western countries suggest that the psychometric properties of these two instruments are comparable across cultures. Low to modest agreement between the PDQ-4+ and PDI-IV was observed for both dimensional and categorical personality disorder evaluations. When the PDI-IV was used as the diagnostic standard, the PDQ-4+ showed higher sensitivity than specificity, and higher negative predictive power than positive predictive power. Factor analyses of both instruments replicated the four-factor structure O'Connor and Dyce (1998) found in Western samples. Results suggested that conceptions and measures of DSM-IV personality disorders are cross-culturally generalizable to Chinese psychiatric populations.     

On positive psychological outcomes: what helps groups with a history of conflict to forgive and reconcile with each other?

Three studies examined the roles of traditional and novel social psychological variables involved in intergroup forgiveness. Study 1 (N = 480) revealed that among the pro-Pinochet and the anti-Pinochet groups in Chile, forgiveness was predicted by ingroup identity (negatively), common ingroup identity (positively), empathy and trust (positively), and competitive victimhood (the subjective sense of having suffered more than the outgroup, negatively). Political ideology (Right vs. Left) moderated the relationship between empathy and forgiveness, trust and forgiveness, and between the latter and competitive victimhood. Study 2 (N = 309), set in the Northern Irish conflict between Protestants and Catholics, provided a replication and extension of Study 1. Finally, Study 3 (N = 155/108) examined the longitudinal relationship between forgiveness and reconciliation in Northern Ireland, revealing that forgiveness predicted reconciliation intentions. The reverse direction of this relationship was also marginally significant. Results are discussed in terms of their theoretical and practical implications.     

不同人际关系中青少年宽恕心理特点

本研究关注冒犯者与受害者之间的关系对宽恕的影响以及青少年宽恕水平的三个维度的特点。采用Enright宽恕问卷对388名12.00-21.67岁的青少年施测。数据分析采用方差分析。结果显示,对于青少年来说有两大类型的冒犯者,同伴（40.9%）和家庭成员（29.9%）。当冒犯者是同伴时,初中生的宽恕水平最高;当冒犯者是家人时,各个年龄段的青少年宽恕水平不存在显著差异。在初中阶段,对于各种冒犯者的宽恕水平差异不显著;在高中和大学阶段,对家人的宽恕显著高于同伴。在所有年龄段,宽恕情绪维度的水平明显低于行为和认知维度。