使用加工分离程序对低地位群体内\外群体偏爱的研究

使用加工分离程序（PDP）,以50名农村籍大学生为被试, 采用2（群体：外群体、内群体）×2（特质词效价：积极、消极）×2（加工：意识加工、无意识加工）混合设计,研究了低地位群体对内群体以及高地位外群体偏爱的内隐特征。在本研究情境中发现：农村大学生在提取城市群体积极特质词比消极特质词时的无意识加工更显著;而提取农村群体的积极和消极特质词时,无意识加工的贡献没有显著差异。说明低地位群体成员对外群体有内隐偏爱,对内群体却不存在内隐偏爱。     

Attributions for the negative historical actions of a group

Two field studies examined the attributions made for the historically negative behaviour of a group as a whole, depending on whether the actions were committed by the ingroup or an outgroup. In the first study, Jewish people assigned more internal responsibility to Germans for their treatment of Jewish people during the Second World War than Germans assigned to their own group. In the second study, people attributed the negative historical actions of another nation more internally (and less externally) than similar negative historical actions committed by their own nation. This pattern of intergroup attributional bias was more pronounced among people who highly identified with their national ingroup. Outgroup homogeneity and perceptions of differences between the groups were also significantly predicted by ingroup identification. Links between social identity theory and the intergroup attribution bias are considered. Copyright © 2002 John Wiley & Sons, Ltd.     

无意识思维结果浮现的时间目标依赖性

为探讨个体复杂决策过程中无意识思维结果浮现的计划性,考察了四组大学生被试（共101名）在“知觉不同分心时间”条件下的复杂决策。结果发现：（1）“告知分心3分钟,实际分心3分钟组（知3实3）”成绩显著优于“不知分心时间组”和“知5实3组”,但与“知3实5组”之间无显著差异,显示无意识思维结果浮现具有计划性;（2）“知3实5组”成绩显著优于“知5实3组”,与“不知分心时间组”为边缘显著,显示无意识思维结果浮现具有可延迟性;（3）“知5实3组”与“不知分心时间组”成绩之间无显著差异,显示无意识思维结果浮现具有精确的时间计划性,提前要求结果浮现不能出现无意识思维效应。上述结果支持了个体无意识思维结果浮现具有计划性的假设。     

SHADOWS OF WAR AND HOLOCAUST: JEWS,GERMAN JEWS,AND THE SIXTIES IN THE UNITED STATES,REFLECTIONS AND MEMORIES

The article reflects on the––muted––“shadows of war and Holocaust” motivating Jewish activists in the civil rights and New Left movements of the “sixties” as well as the women's movement in the 1970s. For children of Jewish refugees from National Socialism, as well as for “red diaper” offspring of American Communists and alienated rebels against the newly comfortable Jewish suburban middle class, participation in these political struggles could serve both as a key form of alternative “Americanization” or “assimilation through protest” and a link to Jewish values of social justice. In a radically forward-looking movement, profoundly influenced by the African-American church, and linked with a few prominent refugee rabbis, the call for “Never Again” admonished young Jews never to be “good Germans,” to reject complicity with unjust policies at home and abroad; the specifically Jewish invocation of “never again a victim” only came later, decades removed from the events of war and Holocaust.     

The Deaf and Their Problems by Kenneth W. Hodgson

Abstract

This article is an attempt to develop a coherent, unified, and consistent conceptualization of dreaming and dreamtelling in the clinical setting. Dreams told in a therapeutic setting are challenging events: fantastically rich in content, but often overwhelming in their implications for peoples’ relationships. When told in therapy groups, dreams provide additional challenges for all participants. Learning to work with dreams not only enhances understanding of unconscious intrapsychic and group processes, but may also have a strong impact on the therapeutic culture and working relationships in the group. After differentiating dreaming from dreamtelling, I briefly describe three uses of dreams in groups—the classical “informative” and more familiar “formative” uses, and a new perspective that focuses on the “transformative” aspects of a dream told. According to this perspective, a dream told has an interesting past, an important present, and a worthwhile future because of its interpersonal, intersubjective influence on the dreamer–audience relationship.     

Großgruppenidentität und psychosoziale Abwehr

The following considerations have their source in more than 25 years experience with intercultural contacts in teaching and research in China and with psychoanalytic therapies with patients from foreign cultures. They may broaden the inner space of the psychoanalyst by a new dimension, which is not systematically reflected due to the integration of each in the own large group identity but influences the unconscious aspects in the work with people from foreign cultures. The concepts of psychosocial defence (S. Mentzos), of large group identity (V. Volkan) and of the ethnic unconscious (G. Devereux) are helpful instruments for understanding restrictive countertransference reactions, which handicap not only the work in the psychoanalytic setting, but also all intercultural relations.     

Changing “us” and hostility towards “them”—Implicit theories of national identity determine prejudice and participation rates in an anti-immigrant petition

National identity definitions determine who belongs to the national ingroup (e.g., “us Germans”) versus the “foreign” outgroup prone to hostile outgroup bias. We conducted five studies in two countries investigating if viewing the ingroup's national identity as fixed exacerbates the perceived divide between ingroup and outgroup and thus increases anti-immigrant hostility, while a malleable view blurs the divide and reduces anti-immigrant hostility. In a Prestudy (58 participants), an Implicit Theory of National Identity Scale was developed. In Studies 1 (154 participants) and 2 (390 participants), our scale predicted individuals’ prejudice and participation rates in a hypothetical referendum and a real petition against immigrants. In Studies 3 (225 participants) and 4 (225 participants), experimental evidence was obtained. Leading participants to believe that the definition of “a true compatriot” changes over time (rather than remaining the same) resulted in lower levels of prejudice and participation rates in an anti-immigrant petition.     

Jewish Identity, Hostility Toward Germany, and Knowledge About the Holocaust in the United States and Germany

This study examined the relationships among Jewish identity, hostility toward Germany, and knowledge of the Holocaust in American and German Jews. Questionnaires were distributed at synagogues in the United States, and packets were sent to heads of Jewish communities in Germany. Participants were 109 Americans and 31 Germans. Results suggested that hostility toward Germany and knowledge of the Holocaust are related to Jewish identity in American Jews, but that the variables are not related to Jewish identity for Jews in Germany. Additionally, Jews in Germany knew more about the Holocaust than did their American counterparts. Clinical psychology internship and post-doctoral fellowship at the University of California,it>Faculty position at Connecticut College in 1965 and served in its department of psychology for 33 years, until his retirement in 1998     

Discourse on a Russian “Sonderweg”: European models in Russian disguise

This article examines (on the basis of Russian history) the development of the concept of a “special path” in societies that have experienced problems with their self-identity. Western European intellectuals who needed an “other” in the construction and definition of their own cultural and geographical space in the course of the seventeenth and eighteenth centuries played an important role in shaping the understanding of a Russian “special path.” The “Russian chaos” they postulated was contrasted to “Western” rationalism and order and Eastern “slavery” was seen as a counter position to the “Western” demands regarding human dignity. With the coming of an era of nationalism in Russia, many of these ideas were adopted by Russian intellectuals and laid a foundation for their own work toward the formation of a national identity. Orthodoxy (as opposed to Catholicism and Protestantism), autocracy (as opposed to parliamentarianism), Narodnost’ (“national spirit”) and communal traditionalism (in contrast to capitalism, private property and individualism) were seen as the only alternatives to the modern West. The Russian “Westernizers” were captivated by the idea of a “special path” as much as the “Slavophiles” and saw this path through the prism of uniquely refracted concepts of “Orthodoxy, autocracy and Narodnost’”. The author considers the concept of the ‘special path’ not only as a means of forming group identity, but also as a type of social search within the boundaries of the dominant paradigm. Russian intellectuals claiming Russian ‘uniqueness’ today, as two centuries ago, are doing so, to a very considerable degree, as a result of western intellectualism.     

German Muslims and the ‘Integration Debate’: Negotiating Identities in the Face of Discrimination

Based on five focus groups (total N?=?56) with German Muslims, we analyze discourses on the experience of discrimination and feelings of national and religious attachment. The focus groups took place in mid to late 2010 in four German cities. Whereas only few participants describe personal discrimination by non-Muslim Germans, almost all participants complain about being collectively discriminated and rejected. This perception triggers processes of confirming their original cultural identity, primarily their Muslim affiliation and of strengthening the boundary towards the wider society. The analysis of the discourse shows the participants to fall back into an essentialized way of thinking that makes their ethnic being incompatible with being German; and they resort to their Muslim roots as a cultural resource for identity construction and self-worth. Others cope with their feeling of rejection by engaging in local politics and sports activities that allows them to attribute themselves a hyphenated identity as Turkish-Germans. The findings are discussed in terms of social identity, psychological essentialism, transnationalized religion, and boundary making.     

Face to Face

In “Face to Face,” I explore my work as a Jewish analyst with a Lebanese woman, Ara, who is strongly identified with the Palestinian cause. As the work unfolded I find myself thrust into a psychic and social space I had not wanted to inhabit, into the Israeli–Palestinian conflict and the turmoil of Jewish identity. Ara and I were in the midst of ghosts of historical traumas, intersecting and interweaving history and identity between us. It was her history and my history and the history of nations, of broken bonds and damaged victims suddenly all present in the room. I will hold together, in tension, the micro and the macro, the intrapsychic and social, the drama of the encounter between Ara and me and between Palestinians and Jews. I ask what it takes to find one's way into an understanding of the other, a recognition of the other and the legitimacy of their suffering when one's own history is suffused with the trauma of centuries of victimhood. “Face to Face” is an exploration of how to inhabit the Other, how to negotiate difference, moving beyond the dynamics of victim and victimizer, beyond that of oppressor and oppressed to what Emmanuel Levinas refers to as a welcoming of the stranger, a transcendent experience.     

Stereotypic ingroup bias as self‐defense against relative deprivation: evidence from a longitudinal study of the German unification process

In a longitudinal questionnaire field study on psychological consequences of German unification, the intergroup situation between East and West Germans was investigated. Data were collected in 1996 and 1998. The sample consisted of 585 East Germans and 387 West Germans who had never lived in the other part of Germany. It was assumed that East Germans' social identity is threatened due to their fraternal deprivation in comparison with West Germans. It was predicted that East Germans would employ ingroup bias as an identity management strategy in order to protect their emotional well‐being against harmful consequences of fraternal deprivation. In line with this prediction, it was found that (a) East Germans feel fraternally deprived compared to West Germans on important quality of life dimensions, (b) they display ingroup bias vis‐à‐vis West Germans, (c) ingroup bias increases with increasing East German identity, (d) ingroup bias is determined longitudinally by relative deprivation, and (e) ingroup bias buffers the effect of relative deprivation on mental health over time. As expected, ingroup bias and the effects of ingroup bias were larger for the dimension of personal integrity than for the dimensions of sympathy and competence. Ingroup bias is interpreted as compensatory self‐enhancement. West Germans feel fraternally privileged compared to East Germans and consider their advantages to be undeserved. Unexpectedly, West Germans display outgroup bias on the stereotype dimensions of integrity. This bias is interpreted as an effort to appease the moral outrage of East Germans and to silence their own guilty conscience due to undeserved advantages. Copyright © 2002 John Wiley & Sons, Ltd.     

Cultural and Bilingual Influences on Artistic Creativity Performances: Comparison of German and Chinese Students

Empirical research on the relationship between culture and creativity has thus far yielded no consistent results. Investigations of the differences are mostly post-hoc, and results are inconclusive. A creativity-value-oriented theory is proposed to explain cultural differences, as an alternative to ethnic and language effects. This study was conducted to compare the performances of artistic creativity of Germans and Chinese. Results revealed that the four groups of students examined (German students of Caucasian descent, German students of Asian descent, Chinese students studying abroad, and Chinese students studying in China) differed in their artistic creativity. German participants (Caucasian Germans and Asian Germans) produced more creative and aesthetically pleasing artwork than did their Chinese counterparts (Chinese studying abroad and domestic Chinese). This difference was observed by both German and Chinese judges. There no significant subgroup differences in creative performances—no difference between the two German groups, and no difference between the two Chinese groups. Finally, although there were significant differences between German judges, Chinese judges studying abroad, and domestic Chinese judges in judging the artworks, these were not due to a preference for artwork from students from their own cultural background. Chinese and German judges roughly agreed on what constitutes creativity. These results suggest that cultural differences affect creative performances.     

Intellectuals as missionaries: the liberal opposition in Russia and their notion of culture

The present article is primarily concerned with the imagined community of liberal intellectuals (starting with the Westernizers, in the 1840s, and ending with the Kadets and the participants of the October Revolution in the early twentieth century), rather than the community that “objectively” existed. This imaginary community constructed notions of the collective identity of their own group as well as that of Russian society. For this purpose, they instrumentalized the notions of “progress,” “backwardness,” “culturedness” (kul’turnost’) and “benightedness” (temnota), thereby creating hierarchies in which the “constructors” of collective identities granted themselves the important role of intermediaries between state and society. Special attention is paid to the prominent role Russia’s liberal historians played in this process insofar as historians possessed great power in nineteenth-century Europe—the power to tell their states and societies about their past, present, and future—and this transformed them into professional producers of (national) identities. Their work combined expert knowledge and ideological clichés in a highly complex manner. The central question posed is to what extent and in what respect the reality constructed by Russian intellectuals coincided with the actions of intellectuals in other European regions or, on the contrary, to what extent their discursive activities had a specifically local character.     

From pastoral to georgic: the Dutch Jewish country house as a rhizome

ABSTRACT

Scholars often analyze houses’ “Jewishness” vis-à-vis Jewish law and rituals. For Dutch Sephardic Jews during the long eighteenth century, however, identity is better understood using a model of rhizome in which “Jewishness” consists of the deliberate interbraiding of multiple traditions. Jewish identity was inextricable from the cultures in which Jews lived. Jewish homes along the Vecht River near Amsterdam exemplify the rhizome model. They embody the same braided pastoral ideal found in eighteenth-century Dutch Sephardic literature and material culture. As Sephardic Jews relocated to Netherlands Antilles, the rhizome present in country houses shifted, taking into account Jews’ new role as slave owners. Thus while buitenplaatsen along the Vecht embraced the Jewish pastoral ideal of a retreat from mercantile life, landhuizen in Curaçao evoked a georgic ideal that channelled the residents’ gaze not on rivers, gardens, and grottos, but on guard stations, slave huts, and enslaved workers. Leisure became redefined as an ability to watch rather than retreat from labour. Taken together, Dutch Jewish country houses along the Vecht and in Curaçao challenge the notion that Jewish material culture has a “single root system.”     

March of the Living, a Holocaust Educational Tour: Effect on Adolescent Jewish Identity

March of the Living (MOTL) is a worldwide two-week trip for high school seniors to learn about the Holocaust by traveling to sites of concentration/death camps and Jewish historical sites in Poland and Israel. The mission statement of MOTL International states that participants will be able to “bolster their Jewish identity by acquainting them with the rich Jewish heritage in pre-war Eastern Europe.” However, this claim has never been studied quantitatively. Therefore, 152 adolescents who participated in MOTL voluntarily completed an initial background questionnaire, a Jewish Identity Survey and a Global Domains Survey pre-MOTL, end-Poland and end-Israel. Results suggest that Jewish identity did not substantially increase overall or from one time period to the next.     

The development of national in‐group bias: English children's attributions of characteristics to English,American and German people

This study investigated the development of national in‐group bias in 5–11‐year‐old children. Three hundred and seven English children were asked to attribute characteristics to their own national group either on its own or in conjunction with attributing characteristics to one of two national out‐groups, either Americans or Germans. The importance which the children ascribed to their own national identity in relationship to their other social identities was also assessed. It was found that, with increasing age, there was an increase in the number of negative characteristics attributed to the national in‐group, and an increase in the number of positive characteristics attributed to the two out‐groups, the net result being an overall reduction in in‐group bias across this age range. However, in‐group favouritism was still exhibited at all ages. Greater importance was attributed to national identity with increasing age. However, the characteristics attributed to the English in‐group did not vary as a function of the comparative out‐group which was present while the attributions were being made. The presence of a comparative out‐group also did not affect the importance that was ascribed to the national identity. These findings suggest that children are relatively insensitive to the prevailing comparative context when making judgments about national groups.     

Yosef Hayim Yerushalmi,the Royal Alliance,and Jewish Political Theory

This article examines Yosef Hayim Yerushalmi’s views of the realities and myths of the “royal alliance” in medieval and modern Jewish history as a seminal contribution to Jewish political history and theory as well as a revealing entrée into his overall historiographical approach. Elaborating the ideas of his teacher Salo Baron and drawing upon Hannah Arendt’s insights into the relationship between Jews and modern states, Yerushalmi ultimately used his own understanding of Jewish political experience to argue against her indictment of wartime Jewish leaders. For Yerushalmi, Jews’ awareness of their tendencies to forge vertical alliances with the highest authorities served to fortify and console them; he considered these perceptions generally realistic and, though at times tragically blinding, still ultimately anchored in historical experience. This essay situates the royal alliance within Yerushalmi’s broader conceptions of Jewish community, political agency, and domicile as diasporic survival strategies. It also views this concept as part of his post-Holocaust commitment to chart the paradoxes of Jewish hope and to regenerate Jewish hope, both collective and individual. Yerushalmi is often celebrated as a pioneering thinker who contrasted modern critical historiography to traditional collective memory and who explored the individual, existential, psychological, and skeptical dimensions of modern Jewish identity. Yet, this essay suggests, a traditionalist strain may be heard in his profound identification with the Jewish people and his deriving hope from their political and historical experience—in both its continuities and its ruptures.     

DISPLACED HISTORIANS,DIALECTICAL HISTORIES

For German‐Jewish refugees, the Holocaust and its aftermath produced extremely difficult questions of identity and memory. The considerable literature on German‐Jewish émigré historians has rarely addressed scholars’ efforts to confront such questions, and has particularly neglected the important role of second‐generation refugee historians. This article examines the connection between the experiences, memories and scholarship of two leading second‐generation emigrant historians: George L. Mosse and Peter Gay. As children, Mosse and Gay lived the Goethian Germany of Bildung, and then fled as the same Germany produced the Third Reich and the Holocaust. Each went on to write important work on the life and death of the modern German‐Jewish community. This article contends that Mosse and Gay thus shared a unique combination of intimacy and distance regarding German and German‐Jewish history. Such a combination and a correspondent status of insider‐outsider made Mosse’s and Gay’s lives and perspectives paradigmatic of the dialectical paths of Germany in the twentieth century.