儒学和之道的诠释与反思

“和”是儒学之道的最高点。作为核心议题,和贯穿于儒家学术讨论的各个层面。“和”在字源上与音乐相关,其主旨有别于“同”,与德行修养、政治教化、生活实践相关联。儒家多在天人关系的语境中阐述“和”,认为天人在根本上是和谐而非对立的。依据对天的不同理解,儒家天人和谐思想呈现为两大主张:人与主宰之天合一、人与自然之天协同。同时,儒家关于和的论述并不仅仅是一种探寻形而上之奥秘的理论尝试。这一理论具有很强的化解冲突、建立秩序的实践性功能。作为一种救治方案,和道在人的领域具有人我、家庭和国家三个向度,追求一种动态的有序。     

和谐二元矩阵模型及其在冲突管理中的应用

和谐是中国文化中的重要因素,本文对和谐的本质从价值性取向和工具性取向进行分析,构建和谐的二元矩阵模型,并将这一模型应用到冲突管理中,提出以和谐为本,建设性解决冲突问题。     

Collectivistic Self‐Construal and Forgiveness

This study tested a theoretical model of the relationship between collectivism and forgiveness. Participants (N= 298) completed measures of collectivistic self‐construal, forgiveness, and forgiveness‐related constructs. A collectivistic self‐construal was related to understanding forgiveness as an interpersonal process that involved reconciliation. Individuals with more collectivistic views reported higher trait forgivingness, which predicted the tendency to respond to specific offenses with decisional rather than emotional forgiveness. Individuals with a more collectivistic self‐construal may place more value on interpersonal harmony, reconciliation, and decisions to forgive rather than emotional peace. Implications suggest that counselors understand issues of conflict, hurts, and forgiveness within an assessment of clients’ self‐construal.     

Individual differences in coping with criticism of one's physical appearance among Taiwanese students

When someone is criticized for some failure or deficiency, he or she is faced with a dilemma about whether or how to respond. To date, most research on responses to criticism has adopted a communication approach and has focused on general social complaints. The present study instead adopted the perspective of stress and coping and aimed to delineate possible responses to criticism pertaining to one's physical appearance. We investigated the efficacy of three coping styles, namely acceptance, avoidance, and retaliation in explaining emotional reactions towards such criticism, and we additionally controlled for personality characteristics, in particular assertion and harmony beliefs. A sample of Taiwanese university students (N = 300) was surveyed for their coping styles and psychological outcomes, and personality traits were examined as possible predictors of response options. We found that (1) acceptance, retaliation, and avoidance were three broad coping styles in this problematic social situation; (2) the individual trait of assertion was negatively related to the use of avoidance, while harmony beliefs were positively related to acceptance and avoidance, but negatively related to retaliation; and (3) the use of acceptance and avoidance were positively related to positive emotions, whereas retaliation was positively related to negative emotions. Males tended to use more acceptance. Implications of these findings were discussed in relation to existing studies of communication, stress and coping. Possible influences of the Chinese collectivist culture on people's responses to criticism were also delineated, such as valuing interpersonal harmony and face-work in social situations.     

Collectivism coexisting with individualism: an Indian scenario

A sample of 292 respondents, drawn from three locations, participated in a study designed to examine the effects of eighteen situations on the choice of collectivist and individualist behaviour and intentions, or their combinations. The findings indicated that concerns for family or family members evoked a purely collectivist behaviour. Compelling and urgent personal needs and goals in conflict with the interests of family or friends led to a mix of individualist and collectivist behaviour and intentions. Individualist behaviour intended to serve collectivist interests was the third most frequently opted choice. Respondents' education had a significant effect and other background variables had indeterminate effects on the choice of either purely collectivist or a mix of collectivist and individualist behaviour and intentions.     

KEEN TO HELP? MANAGERS' IMPLICIT PERSON THEORIES AND THEIR SUBSEQUENT EMPLOYEE COACHING

Although coaching can facilitate employee development and performance, the stark reality is that managers often differ substantially in their inclination to coach their subordinates. To address this issue, we draw from and build upon a body of social psychology research that finds that implicit person theories (IPTs) about the malleability of personal attributes (e.g., personality and ability) affect one's willingness to help others. Specifically, individuals holding an "entity theory" that human attributes are innate and unalterable are disinclined to invest in helping others to develop and improve, relative to individuals who hold the "incremental theory" that personal attributes can be developed. Three studies examined how managers' IPTs influence the extent of their employee coaching. First, a longitudinal field study found that managers' IPTs predicted employee evaluations of their subsequent employee coaching. This finding was replicated in a second field study. Third, an experimental study found that using self-persuasion principles to induce incremental IPTs increased entity theorist managers' willingness to coach a poor performing employee, as well as the quantity and quality of their performance improvement suggestions.     

Pancultural self-enhancement

The culture movement challenged the universality of the self-enhancement motive by proposing that the motive is pervasive in individualistic cultures (the West) but absent in collectivistic cultures (the East). The present research posited that Westerners and Easterners use different tactics to achieve the same goal: positive self-regard. Study 1 tested participants from differing cultural backgrounds (the United States vs. Japan), and Study 2 tested participants of differing self-construals (independent vs. interdependent). Americans and independents self-enhanced on individualistic attributes, whereas Japanese and interdependents self-enhanced on collectivistic attributes. Independents regarded individualistic attributes, whereas interdependents regarded collectivistic attributes, as personally important. Attribute importance mediated self-enhancement. Regardless of cultural background or self-construal, people self-enhance on personally important dimensions. Self-enhancement is a universal human motive.     

Gender role orientation,ethical and interpersonal conflicts,and conflict handling styles of female managers

This study examines the influences of socialization and structural variables on relations among gender role orientations, interpersonal and ethical conflicts, and conflict handling styles. The data were collected from 134 female federal and provincial government supervisors and managers (Mage 40.1). Results of multivariate analyses of variance indicated that managers with high-instrumental traits are likely to indicate that they would use a dominating conflict handling style, and androgynous managers (high-expressive and high-instrumental traits) are more likely to indicate that they would use an integrating style. Managers did not report that they would use different conflict handling styles for ethical and interpersonal conflicts. Moreover, nonsignificant interaction effects indicated that the nature of the conflict did not moderate the gender role orientation and conflict handling style relationship.

     

How Do Coworkers “Make the Place”? Examining Coworker Conflict and the Value of Harmony in China and the United States

The goal of this study was to test cross‐cultural/cross‐national differences in the association between coworker interpersonal justice and coworker conflict and the implications of such differences for employee effectiveness. Harmony is a central value in China but is less important in the United States, and the individual value of harmony may influence Chinese and US employees differently in their response to low levels of coworker interpersonal justice. We collected data from employees and their coworkers in China (214 dyads) and the US (301 dyads). There were three major findings. First, coworker interpersonal justice was negatively related to coworker conflict. Second, coworker conflict significantly mediated coworker interpersonal justice in relation to the employee effectiveness variables of task performance, organisational citizenship behaviours, and counterproductive work behaviours. Finally, in the Chinese sample, harmony significantly buffered the indirect effect of coworker interpersonal justice on employee effectiveness via coworker conflict, whereas in the US sample, harmony significantly intensified the indirect effect of coworker interpersonal justice on employee effectiveness via coworker conflict.     

Relationships between being traditional and sense of gratitude among Taiwanese high school athletes

This study examined the association of scores on measures of traditionality and gratitude. Briefly defined, traditionality refers to how strongly one endorses the traditional value of submission to authority for harmony and benefits in a collective group. Traditional Taiwanese culture is linked with collectivism, and the society tends to encourage members to respect authority and harmony. As people of a collectivistic view seek to maintain harmony within the group, gratitude and reciprocity of good is expected from members. Nevertheless, traditionality of values differs among group members, as is also true for gratitude. It is not known how scores on traditionality might relate to feelings of gratitude among athletes in the competitive sports setting. 289 Taiwanese high school athletes were administered the Sport-domain Gratitude Questionnaire by Chen and Kee and the Traditionality Scale by Kao and Lu. Data, subjected to structural equation modeling, show that traditionality scores were related to those on gratitude. Implications and limitations were discussed.     

Gender moderates the relation between implicit and explicit self-esteem

Relative to men, women are more strongly socialized to trust their feelings and intuitions. We thus expected that the association between implicit and explicit self-esteem would be stronger for women than for men. That is, if implicit self-esteem contains a large intuitive, experiential or affective component, then people who are in touch with their feelings and intuitions should be more likely to report explicit self-esteem scores that are congruent with their implicit self-esteem scores. Six studies supported this idea by showing that the association between implicit and explicit self-esteem is indeed stronger for women than for men. This finding held in three different cultures and for two different measures of implicit self-esteem. We discuss the implications of this finding for debates regarding the nature and validity of implicit self-esteem.     

直觉和深思下积极互惠行为的信任水平差异：基于收益框架视角

采用2（加工方式：直觉加工vs.深思加工）×3（信任水平：低vs.中vs.高）被试内设计,探讨双响应范式中直觉加工和深思加工下积极互惠行为存在差异的原因。结果发现,（1）在直觉加工中,处于低、中信任时被试更为利己,高信任时更为利他;深思加工中,信任水平越高利他行为越明显。（2）在低信任时,被试深思后呈现利己行为;中信任、高信任时,深思后呈现利他行为。这表明是信任水平的差异决定了被试在直觉和深思阶段的利己或利他倾向。     

The Effects of Collectivistic and Individualistic Values on Conflict and Decision Making: An Experiment in China

In an experiment with 80 participants in China, protagonists with opposing views in organizations that valued collectivism, compared to individualism, were found to develop cooperative goals, were confident that they could work, sought to understand, and demonstrated that they understood the opposing arguments, accepted these arguments as reasonable, and combined positions to create an integrated decision. The inductions comparing participants who valued harmony as a goal or a technique in which they pretended to agree were only partially effective and did not yield significant differences on conflict dynamics and outcomes. Findings challenge traditional theorizing that collectivistic values lead to conflict avoidance, and support recent arguments that strong, cooperative relationships promote the productive discussion of opposing views in decision making.     

Implicit negotiation beliefs and performance: experimental and longitudinal evidence

The authors argue that implicit negotiation beliefs, which speak to the expected malleability of negotiating ability, affect performance in dyadic negotiations. They expected negotiators who believe negotiating attributes are malleable (incremental theorists) to outperform negotiators who believe negotiating attributes are fixed (entity theorists). In Study 1, they gathered evidence of convergent and discriminant validity for the implicit negotiation belief construct. In Study 2, they examined the impact of implicit beliefs on the achievement goals that negotiators pursue. In Study 3, they explored the causal role of implicit beliefs on negotiation performance by manipulating negotiators' implicit beliefs within dyads. They also identified perceived ability as a moderator of the link between implicit negotiation beliefs and performance. In Study 4, they measured negotiators' beliefs in a classroom setting and examined how these beliefs affected negotiation performance and overall performance in the course 15 weeks later. Across all performance measures, incremental theorists outperformed entity theorists. Consistent with the authors' hypotheses, incremental theorists captured more of the bargaining surplus and were more integrative than their entity theorist counterparts, suggesting implicit theories are important determinants of how negotiators perform. Implications and future directions are discussed.     

Culture and perceptions of self—other similarity

In testing possible cultural effects of the use of the self as an habitual reference point to which others are compared, we expected that: (a) individualistic participants (i.e., those who give priority to personal goals) would rate self—other similarity higher when asked “How similar is X to you?” than when asked “How similar are you to X?”, whereas nondirectional similarity judgements (“How similar are these two people?”) would resemble the former directional comparison; (b) collectivistic participants (i.e., those who give priority to in‐group goals) would show a weaker or, possibly, reversed pattern, especially using in‐group comparison others. Neither hypothesis was upheld. However, the individualists perceived the in‐group to be relatively more similar to themselves as compared to the collectivists. This difference cannot be explained by response bias, status asymmetry, or role differentiation. We propose an explanation in terms of the differential relationship between self and other representations for people from collectivist versus individualist cultures.     

The effects of individualistic‐collectivistic value orientations on non‐fatal suicidal behavior and attitudes in Turkish adolescents and young adults

This study aimed at investigating the effects of individualistic‐collectivistic value orientations on non‐fatal suicidal behavior and attitudes in Turkish adolescents and young adults. A questionnaire containing measures of individualism, collectivism (INDCOL), non‐fatal suicidal behaviors and suicidal attitudes was used to collect the data. The results showed that both suicidal ideation and attempts were significantly more frequent in participants classified as individualist than those who were classified as collectivist on the basis of INDCOL scale scores. Participants with individualistic tendencies displayed more permissive attitudes toward suicide than those with collectivistic tendencies but collectivists believed to a greater extent than the individualists that people should communicate suicidal problems to others. Participants with collectivistic tendencies showed more accepting and helping reactions to an imagined suicidal friend than those with individualistic tendencies. Suicidal ideation and attempts were more common among adolescents than young adults. The findings suggest that individualistic and collectivistic value orientations and developmental status specific stressors play a role in the distribution of nonfatal suicidal behavior and the nature of suicidal attitudes.     

Seeking harmony in Chinese families: A dyadic analysis on Chinese parent‒child relations

Based on Leung, Koch, and Lu’s (2002) dualistic harmony model, we examined the relations of two harmony‐seeking behaviors—harmony enhancement and disintegration avoidance—to family functioning among 177 Hong Kong Chinese adolescent?parent dyads. Structural equation modeling results showed that adolescent‐rated harmony enhancement was positively related to adolescent‐rated family functioning whereas parent‐rated harmony enhancement was positively related to parent‐rated family functioning. Disintegration avoidance, however, was not related to family functioning in the two samples. Furthermore, no significant cross‐path association between harmony‐seeking behaviors and family functioning was identified, meaning that the harmony‐seeking behaviors of adolescents and their parents did not relate to each other’s perception of family functioning. Implications of these findings to our understanding of family in Chinese culture are discussed.     

Cultural influences on the relation between pleasant emotions and unpleasant emotions: Asian dialectic philosophies or individualism-collectivism?

The present study examined the hypothesis that Asian cultures' dialectical way of thinking influences emotion reports. A dialectical way of thinking sees emotions of the opposite valence (e.g., happy, sad) as compatible with each other. In contrast, Western philosophy considers these emotions to be in conflict with each other. We examined correlations between frequency estimates of pleasant emotions (FPE) and frequency estimates of unpleasant emotions (FUE) in Asian, non-Asian collectivistic, and Western cultures. As predicted, FPE-FUE correlations were less negative in Asian cultures than in other cultures. We also observed a tendency for the culture effect to be moderated by gender. The strongest negative correlation was obtained for women in non-Asian cultures.     

The role of culture in appraisals,emotions and helplessness in response to threats

In honour cultures, such as Turkey, reputation management is emphasised, whereas in dignity cultures such as northern US, self-respect and personal achievements are central. Turkey is also a collectivistic culture, where relationship harmony is as important as reputation management. When Turkish people's reputation is threatened, they may experience an internal conflict between these two motives and display helplessness. The purpose of the present study was to examine how people from Turkey (an honour culture; n = 52) and northern US (a dignity culture; n = 48) would perceive and respond to reputation threats as opposed to self-respect threats. As predicted, Turkish participants anticipated stronger anger, shame, and helplessness in response to reputation threats than self-respect threats, whereas differences were smaller or non-existent in northern US. Moreover, shame was a mediator between appraisal and helplessness for reputation threats in Turkey (shame positively predicted helplessness); anger was a mediator between appraisal and helplessness for self-respect threats in northern US (anger negatively predicted helplessness). These results are novel in their inclusion of helplessness and appraisal theory of emotions when examining responses to threats in honour and dignity cultures.     

Socio-cognitive conflict, emotions and complexity of thought in real-life morality

A new taxonomy of real-life dilemmas was tested in two studies. In Study 1, 35 respondents assessed six types of real-life dilemmas in terms of socio-cognitive conflict. Support was found for a classification of dilemmas into three levels of socio-cognitive conflict. In Study 2, 191 young women responded to measures of social perspective-taking and emotional empathy and reported a real-life moral dilemma as well as their feelings while making decisions about it. The dilemmas were classified into personal and impersonal and into three levels of socio-cognitive conflict. Dependent variables were the integrative complexity of the arguments and the reported feelings (sympathy, upset, and remorse). Dispositional empathy and perspective taking predicted level of socio-cognitive conflict and feelings of sympathy but not integrative complexity. Personal dilemmas aroused more feelings of upset than did impersonal ones. Low socio-cognitive conflict dilemmas evoked less complex thinking and less intensive feelings of upset and sympathy than did moderate and high socio-cognitive conflict dilemmas.