Relationship closeness and control as determinants of pleasant amae

Japanese often find it pleasant when someone engages in amae, defined as an inappropriate request with the expectation of acceptance. Using a random sampling survey, we examined why Japanese adults feel good when a friend or an acquaintance engages in amae and when they, themselves, engage in amae. In both situations, positive attitude toward amae predicted more positive emotions. Relationship closeness and feeling of control mediated this association, and perceiving enough resources to grant the request did so only in the friend/acquaintance amae situation. Despite its inappropriateness, amae could be an effective way to seek help and express closeness with others.     

Difficulties in amae: A clinical perspective

The Japanese word amae refers initially to the infant's feelings and attachment behavior toward the mother. Doi has vividly described how amae is carried through into adulthood characterizing Japanese social and family relationships and Japanese psychology. Exploring implications of the amae concept for infant research will be helped by including other aspects of amae manifest in clinical work: (1) Amae takes place in the complex vicissitudes of motherhood in Japan in which the mother fulfills her social as well as emotional needs through her infant; (2) as the child grows older he or she learns that amae can only be fulfilled if he or she is able to meet the parent's and the social demand for achievement; (3) there is a long tradition of inhibition of amae among women which is passed on from generation to generation affecting the quality of mothering; (4) the intuitive aspect of good enough amae in the parent-in-fant relationship is being lost due to rapid ongoing social changes. Therapeutic endeavors to retrieve the intuitive aspect of amae prove effective for the increasing numbers of relationship disturbances in infancy.     

Amae as seen in diverse interpersonal interactions

The word amae is generally used in the Japanese language with a variety of emotions depending on different interpersonal interactions. (1) When an adult identifies with an infant or a child and directs appropriate emotional availability, the affect of dependence and attachment that the adult recognizes in the child is called amae (the prototype of the word). (2) When an adult has little empathy with the dependency or attachment shown by the child, the adult negatively perceives that the child is “amaeru-ing.” Experiencing such discommunications, the child begins to test adults to see if they have empathy with him or her. In other words, he or she begins to formulate certain psychological functions linked with amae such as reading other people's expressions—hitomishiri (stranger anxiety) or enryo (hesitation or reserve). (3) When the child is good at actively manipulating the emotions of adults and creates such a state of affect as to satisfy his or her dependence or attachment, he or she is said to be an amaeru-ing child. (4) When the child, although he or she is actually dependent on or loved by adults, denies the fact and behaves innocently or defiantly, the child is said to be in a state of amae. The usage of the word amae described above can be observed in exactly the same manner in interactions between adults.     

Adult's amae as a tool for adjustment to a new environment

Past research has found that people of East Asian backgrounds avoid seeking help out of relational concerns. Research on amae, however, suggests that Japanese may use amae to simultaneously obtain the needed help and enhance relationships. Study 1 showed that among Japanese entrepreneurs and managers, the propensity toward amae correlated with perceiving fewer costs of help‐seeking, seeking more help at work, greater engagement in new relationships and higher general trust. These associations suggest that the Japanese may be using amae to get the help they need and to build new relationships. Study 2 further showed that first‐year undergraduates who reported engaging in amae soon after entering college showed a significant increase in sense of purpose and satisfaction with college life in their first year. These findings suggest that, unlike dependency or passive love, amae can be highly adaptive for the Japanese.     

Attachment and amae in Japanese romantic relationships

Amae is a Japanese term that refers to an individual's inappropriate behaviour when he/she presumes indulgence from a significant other. The link between attachment style and amae has been debated, but few studies have examined this link empirically. This study examined the association of attachment style with amae behaviour in Japanese dating couples over a two‐week period. Results showed that for Japanese men, anxious attachment was positively associated with their amae behaviour, and in turn, with their increased relationship quality. Conversely, avoidant attachment was negatively associated with their amae behaviour, and in turn, with their decreased relationship quality.     

Does an American puppy amaeru? A comment on Dr. Doi's paper

Doi's paper has successfully spelled out several important points on Amae: (1) Amae is an interpersonal process; (2) the origin of amae probably lies in the infant-mother relationship; (3) the concept of amae provides no absolute standard to classify a behavior in terms of amae; (4) amae is best understood as a combination of patterns of behaviors; and (5) amae is a very broad concept. Implicit, but insufficiently recognized in Doi's paper, is the concept that amae is an interpersonal process of negotiation that is continuously revised throughout life. It is not just a motivational factor embedded in an individual; underneath the surface phenomenon of amae, an amaeru-ing person usually allows the other to feel needed, valued, and respected. Operationalizing the concept of amae for international research requires that the term be defined in relation to a combination of patterns of behaviors observable in the infant/child-mother dyad.     

Amae,intimacy, and the early moral self

I believe the universal aspects of Doi's concept of amae have a dual origin in the biologically based motives of infancy and in the expectable adpative experiences of the caregiving relationship. Our theory, arising from recent research, is that the necessary intimacy of this relationship and the exercise of these motives leads to early relationship motives and early moral motives. These in turn find representational coherence in the 3-year-old's narrative self that contains a continual internal dialogue with one or more significant others who are comforting, encouraging, watchful, and critical. The narrative self may also contain an “executive sense of we,” giving the child more of a sense of obligation and power. Many emotionally engaging experiences in infancy are stored as procedural knowledge and are influential later as an “affective core of self” without being accessible to consciousness. Amae also seems based on procedural knowledge. Future research in Japan and the United States will benefit from operationalizing concepts related to amae and to emotional availability. Effects of gender, temperament, and conflicts within and across generations can then be examined.     

Equivalence of serufuesutei‐mu (self‐esteem) and jisonshin in Japan

Most studies of Japanese self‐esteem have implicitly assumed that the concept of self‐esteem (SE) is indigenously meaningful. However, this has not been shown to be true. The present research investigated whether the indigenous Japanese word jisonshin is semantically equivalent to the English expression SE and, by implication, whether it denotes the same concept as originally delineated by Rosenberg, that of having a positive attitude toward oneself. Japanese participants (N = 234) responded to 11 pairs of statements about SE and several other items. Half of the statements contained the expression serufuesutei‐mu (self‐esteem), the other half the expression jisonshin. Participants independently judged the two expressions to be ‘basically’ synonymous, but endorsed some otherwise identical statements significantly more often when they contained the expression serufuesutei‐mu, suggesting that the differences were due to the foreign connotations of the expression serufuesutei‐mu.     

Japanese religion as ritual order

It is argued in this paper that beneath the superficial analysis of Japanese ‘religions’ such as Buddhism, Shinto, Confucianism and the New Religions, there is one dominant ideological complex which, following some Japanese scholars, can conveniently be dubbed ‘The Japanese Religion’ or Nihonkyo. This Japanese religion is a ritual order based on the hierarchical concept of ‘ie’ and its variations such as ‘kigyoushugi‘¹ at the level of the company and ‘katei‘² at the domestic level. This ritual order pervades all major institutions in Japan and the main mechanism for its reproduction is the school system. In analysing the latter a distinction between training and education is adopted, and it is argued that the concept of liberal education, which is based on the concept of the autonomous rational and moral individual, is essentially missing from the Japanese school system which is better described as a system of training. It is suggested further that training can be linked conceptually with ritual: training is a form of ritualized behaviour though with a heavily pragmatic content. It is hoped that the approach to Japanese religion which is argued here will prove more fruitful in the Religious Studies context than one which begins with an explicit or implicit concept of religion centred on beliefs about salvation, the supernatural and life after death.     

Unmasking “Alive”: Children's Appreciation of a Concept Linking All Living Things

Decades of research have documented in school-aged children a persistent difficulty apprehending an overarching biological concept that encompasses animate entities such as humans and nonhuman animals, as well as plants. This has led many researchers to conclude that young children have yet to integrate plants and animate entities into a concept of LIVING THING. However, virtually all investigations have used the word “alive” to probe children's understanding, a term that technically describes all living things, but in practice is often aligned with animate entities only. We show that when alive is replaced with less ambiguous probes, children readily demonstrate knowledge of an overarching concept linking plants with humans and nonhuman animals. This work suggests that children have a burgeoning appreciation of this fundamental biological concept, and that the word alive paradoxically masks young children's appreciation of the concept to which it is meant to refer.     

Amae in Japan and the United States: an exploration of a "culturally unique" emotion

The experience of an emotion considered to be culturally unique (i.e., Japanese Amae) was tested in the United States, where there is no word to describe the concept. North American and Japanese participants read scenarios in which a friend made an inappropriate request (Amae), made no request, or made the request to another friend. Both American and Japanese participants felt more positive emotion and perceived the requester as feeling closer to them in the Amae condition than in the other two conditions. However, Americans felt more in control when asked for a favor than when not asked, a pattern that did not emerge among the Japanese. Cultural specificity of hypocognized emotions is discussed.     

On the Concept of Well-Being in Japan: Feeling <Emphasis Type="Italic">Shiawase </Emphasis>as Hedonic Well-Being and Feeling <Emphasis Type="Italic">Ikigai</Emphasis> as Eudaimonic Well-Being

This study clarified characteristics of well-being in Japan, specifically differences between feeling shiawase and feeling ikigai, to elucidate how they relate to eudaimonic well-being and hedonic well-being. Participants were 846 Japanese in their 30s (418 men, 428 women), who responded to a web-based survey. Questionnaire items comprised level of shiawase/ikigai, the presence of a difference between feeling shiawase and feeling ikigai, and, in an open-ended question, the difference between feeling shiawase and feeling ikigai. Results revealed that feeling shiawase is primarily characterized by such feelings as delight and peace; it is oriented toward the present. Feeling ikigai entails actions of devoting oneself to pursuits one enjoys and is associated with feelings of accomplishment and fulfillment. Furthermore, it includes awareness of values such as the purpose of life and the meaning of existence; it is future oriented, as in goal seeking. This study verifies that for Japanese, feeling shiawase is close to hedonic well-being and feeling ikigai is close to eudaimonic well-being. This suggests that it is important to approach Japanese well-being not in technical terms such as eudaimonic well-being; rather, Japanese well-being should be comprehended in terms of ikigai which is an aspect of daily conversation in Japan.     

Reading aloud: New evidence for contextual control over the breadth of lexical activation

Computational accounts of reading aloud largely ignore context when stipulating how processing unfolds. One exception to this state of affairs proposes adjusting the breadth of lexical knowledge in such models in response to differing contexts. Three experiments and corresponding simulations, using Coltheart, Rastle, Perry, Langdon, and Ziegler’s (2001) dual-route cascaded model, are reported. This work investigates a determinant of when a pseudohomophone such as brane is affected by the frequency of the word from which it is derived (e.g., the base word frequency of brain) by examining performance under conditions where it is read aloud faster than a nonword control such as frane. Reynolds and Besner’s (2005a) lexical breadth account makes the novel prediction that when a pseudohomophone advantage is seen, there will also be a base word frequency effect, provided exception words are also present. This prediction was confirmed. Five other accounts of this pattern of results are considered and found wanting. It is concluded that the lexical breadth account provides the most parsimonious account to date of these and related findings.     

Proliferation of Western Methodological Thought in Psychology in Japan: Ways of Objectification

When the field of psychology was first introduced into Japan, it was based on the proliferation of Western thought, particularly experimentation and Darwinian evolutionary theory. The current Japanese word for psychology, shinrigaku, was coined by scholar Amane Nishi in the early 1870s. It originally meant “mental philosophy,” not psychology. Nishi also translated “subject” and “object” into Japanese. Before that, objectivity was not a concept in Japan. And although psychological experimentation must have prompted the subject/object division, experiments did not take root in Japanese psychology until Yujiro Motora, considered the founder of Japanese psychology, established the first psychological laboratory in 1903 at the University of Tokyo. In regards to Darwinian evolutionary theory, it is likely that scholars (e.g., biologists, sociologists, politicians) more readily accepted the theory when introduced into Japanese society in the 1870s because Japanese embrace a view that maintains diffuse boundaries between humans and animals. Finally, the roles of Japanese scholars who studied abroad during of the inception of psychology in Japan are discussed.

MA and Togetherness (Ittaikan) in the Narratives of Dancers and Spectators: Sharing an Uncertain Space

The Japanese concept/character MA (間), commonly translated as “gap, interval, or the in between,” partakes in many forms of Japanese arts and daily-life practices. In this article, we report the results of a qualitative research on the meaning or experience of MA and its relation with the feeling of togetherness in the context of contemporary dance improvisation. We interviewed performers and spectators (all professional dancers) while they watched the videotaped and reduced stick-figure versions of short dance improvisations created in a laboratory installed with motion-capture sensors. Based on the individual narratives, and inspired by Japanese and occidental aesthetic writings, we elaborate a specific understanding of MA as attending to the event's preacceleration, and how this experience causally relates to the feeling of togetherness (一体感, ittaikan). We propose that MA, understood not extensionally (as an empty space or a silent gap), but intentionally/internally as a certain quality of attention or perceptual mode, is fertile ground for serendipity. MA as an interpersonal ethical construct suggests a transsubjective difference as a foundation for a collective coming together.     

How Japanese Language Has Been Used and Transformed—Focused on Social-cultural Context and the Use in Communication

In this paper I address that flexibility and vagueness of mimic word, especially Gitai-go, can provide the communication with tension leading us to the continuous process of meaning construction, focused on the history of Japanese characters as the core of mimic words. I present that Hiragana, as the character for Gitai-go, was started to use by people viewed as of no public authority such as women at that time while Kanji had a position as an official characters. As unofficial character, Hiragana was received and transformed by common people as the character which is more flexible and vague suited to express persons’ experience than Kanji. Most of Gitai-go is written in Hiragana, and people can also create original and personalized one based on their experience. We can be driven by necessity to search the meanings of Gitai-go when we meet unknown one, through its vagueness. This undifferentiated nature and indefinite feature of Gitai-go provide us with tension of communication.     

Emergence of amae crying in early infancy as a possible social communication tool between infants and mothers

Amae is defined as “wishing to be loved (Scheidlinger (1999). The Journal of the American Academy of Psychoanalysis, 27(1), p. 91)”. Amae crying is known as crying of infants when seeking intimate emotional communication with caregivers. The objective of this study was to delineate when and how amae crying emerges in early infancy. Crying episodes of four infants were observed bimonthly, in the natural context of their homes, from birth to 6 months of age, for approximately 60 min per session. Crying episodes (total = 275) as determined by two coders were analyzed with respect to several behavioral measures. Results indicated that amae crying emerged at the age of 2 months, and consistently accounted for 30–40% of the total crying episodes after the ages of 3 months. Amae crying could be accurately identified when infants were not in acute discomfort and had already got the attention of their mothers. At such times, infants did not shed tears, cried with a fussy voice, and frequently looked at their mothers. Mothers responded to amae crying more promptly than they did to other types of crying behaviors. It is concluded that 3 months of age, when infants probably begin to use crying as a social communication tool is a major turning point for crying behavior from the perspective of its biological and social roles. It is suggested that amae crying might play an important role in strengthening and encouraging mother–infant interactions.     

Temporal course of activation of the antecedent by the reflexive in syntactically ambiguous sentences in Japanese

Three experiments examined the temporal course of the activation of an antecedent triggered by a reflexive,jibun, in syntactically ambiguous sentences in Japanese. Twenty-two students in Experiment 1 were tested for sentences where a subject word occupied the first position and an indirect object word the second, with the probe given for each word either immediately after the reflexive or at the end of the sentence. Reaction times (RTs) were faster when the probe was for subject (S-probe) than when it was for indirect object (IO-probe) irrespective of the probe position. Experiment 2 tested 22 students to determine the effect of order of mention of participant on the probe recognition time. RTs were faster for the S-probe than for the IO-probe, although the difference between the two probes was smaller when the probe was given immediately after the reflexive. Experiment 3 tested 22 students to examine the effect of context on an activation pattern. RTs were lower for the S-probe than for the IO-probe, though no difference was found between them for the probe given at the end of the sentence. Findings were interpreted as supporting the single-interpretation model for on-line analysis of syntactically ambiguous sentences and also the immediate-activation model in an assignment of the reflexive to its antecedent.     

Interpreting our emotions

This essay looks at the important, but often neglected, contribution that self-interpretation makes to emotional self-knowledge. We engage in acts of self-interpretation when (A) we try to understand what it is that we are feeling, or, relatedly, what it is that we ought to be feeling. On such occasions, we draw upon social and personal narratives as well as on the emotional conceptual repertoires at our disposal. We also engage in acts of self-interpretation when (B) we try to ascertain the meaning or significance of an emotion, treating it as a datum, or piece of evidence, upon which to make inferences or further Interpretations. Although we often seem to have first-person privileged access to our mental states, the third-person strategy of self-interpretation can be a valuable source of self-knowledge. I focus here upon the role that self-interpretation plays in providing us with knowledge about our emotional experiences.