分视野范式呈现的情绪性面孔的加工

研究采用36名被试(女20名,男16名),采用4种变化强度(5%、10%、20%、30%)的5种情绪面孔(愉快、惊讶、悲伤、厌恶、愤怒),记录被试对左右视野呈现的中性面孔和情绪面孔识别的正确率,考察情绪效价单侧化效应的性别差异。结果发现:积极情绪面孔比消极情绪面孔的识别正确率更高;表情强度高的面孔识别正确率高于表情强度低的面孔;女性被试对左视野出现的消极情绪面孔识别正确率高于右视野出现的消极情绪面孔,相反,对右视野出现的积极情绪面孔识别正确率更高。说明在女性被试上出现了效价单侧化效应。     

面孔加工中性别和表情交互作用的研究

本研究采用"识别-判断"的实验范式考察面部表情识别和性别识别的反应时和正确率,使用2(任务:表情判断、性别判断)×2(图片表情:积极表情、消极表情)×2(图片人物性别:男性、女性)的被试内实验设计,以反应时和正确率为因变量,探讨人脸图片中性别和表情效价信息加工的交互影响。研究发现:个体对积极表情的识别速度和准确率都好于消极表情;研究中出现了同性别偏向现象,女性被试对女性面孔的加工速度更快;面孔表情和面孔性别加工间存在交互作用,表情加工对性别加工产生了影响,未发现性别加工对表情加工的影响。     

愉快面孔识别优势及其认知神经机制

愉快面孔识别优势表现为被试对高兴面孔比对其他情绪面孔的识别正确率更高、反应时更短。大量研究以简笔画和面孔图片为材料, 在情绪分类任务和视觉搜索任务中均发现这一优势。该优势存在诊断性价值假说、情绪独特性假说和出现频率假说三种不同的理论解释。近年来, 研究者采用ERP技术发现这一优势形成于反应选择阶段, 但其起始阶段尚无一致结论。未来可借助fMRI技术进一步研究其认知神经机制。     

5-HTTLPR、性别、家庭社会经济地位与面孔表情识别的关系

该研究采用531名中国汉族健康大学生为被试,综合考察了5-HTTLPR(5-羟色胺转运体基因连锁多态区)基因型、性别和家庭社会经济地位之间交互作用与面孔表情识别的关系。研究结果发现,性别和家庭社会经济地位在面孔表情识别上有显著的主效应。总体来说,家庭社会经济地位较高和女性的被试具有较好的面孔表情识别能力。5-HTTLPR基因型、性别、家庭社会经济地位,它们在面孔表情识别上的三因素交互作用也显著。该三因素交互作用主要是源于,在高家庭社会经济地位背景下,女性携带有5-HTTLPR长片段等位基因比短片段纯合子表现出稍差的面孔表情识别能力。该结果体现了基因与环境多因素交互作用对面孔表情识别能力的重要性。     

面孔识别的自我群体偏向

面孔认知研究表明, 人们识别和再认自己所属群体(如种族、性别、年龄)面孔的成绩显著好于识别其他群体面孔的成绩。近年来围绕面孔识别的这种自我群体偏向进行了实验研究, 研究者提出了知觉经验说和社会认知论两种理论来解释其认知加工机制, 而类别化-个性化模型和双路径模型则是将两种理论分别加以整合提出的新解释。研究者还对面孔识别自我群体偏向的神经机制进行了研究, 探讨了评价者、评价对象和评价任务等因素对自我群体偏向的影响。提升面孔识别自我群体偏向研究的生态效度, 构建整合性理论模型以及加强跨文化和本土研究是未来研究的重要方向。     

基于面部特征的性别识别

本研究包括两个实验。实验一运用心理物理学的调整法,系统地改变黑白人脸图片的像素比,测定被试正确判断人脸性别的像素比例阈限。结果显示,个体在图片只呈现全部像素40.78%的情况下,性别判断的正确率即达到95%。实验二采用将人脸分区的方法,研究不同的面部区域在面孔的性别识别中的作用。结果显示:一、分区的主效应1极其显著,嘴部区域对性别识别的贡献最小;二、图片性别与分区的交互作用极其显著;三、图片人物性别和被试性别对判断的正确率有显著影响,女性被试正确率显著高于男性,男性人物图片识别率显著高于女性。     

道德推断中的面孔刻板效应:性别的调节作用

采用内隐的情境回忆—再认任务系统地考察了道德推断对象面孔吸引力和性别信息对不同性别被试道德推断行为的影响。结果发现:(1)被试对他人的道德推断表现出"美即善"的面孔刻板效应;(2)道德推断中的面孔偏好现象会受到推断对象与被试性别一致性的调节;表现为个体评价高吸引力的异性对象和低吸引力的女性对象发生道德行为的可能性更高。     

自我概念威胁以及与重要他人的比较共同削弱自我面孔优势效应

内隐积极联想理论(implicit positive association, IPA)认为自我面孔识别以及与之伴随的自我意识激发了自我概念的积极属性, 促进了对自我面孔的识别优势, 因此通过自我概念威胁可以削弱自我面孔识别的优势效应。本研究旨在探讨自我概念威胁以及与重要他人的比较对自我面孔优势效应的共同影响。实验一为自我-朋友对比实验, 10对同性好友(20名被试)在接受完自我概念威胁启动或者非威胁性启动后对自我面孔和朋友面孔进行朝向的判断, 结果发现非威胁性启动后, 自我面孔的优势效应依然存在, 而在自我概念威胁启动后, 自我面孔优势效应消失。实验二为自我-陌生人对比实验, 另外20名被试在接受完自我概念威胁启动或者非威胁性启动后, 对自我面孔和陌生人面孔进行朝向的判断, 结果发现, 无论是自我概念威胁启动还是非威胁性启动后, 自我面孔识别优势效应都依然存在。两个实验的结果均主要体现在用左手进行反应的时候。结果表明：自我概念威胁以及与重要他人的比较共同削弱自我面孔优势效应; 而左手效应的发生似乎表明了大脑右半球对自我面孔识别的主导和调节作用。     

自然场景与身体动作对面孔表情识别的影响

本研究以消极情绪间感知相似性较低的厌恶、恐惧面孔表情为材料,提供5个情绪性语言标签减少文字背景对面孔识别的促进作用,通过2个实验对自然场景以及身体动作对面孔表情识别的影响进行了研究,旨在考察面孔表情与自然场景间的情绪一致性对情绪面孔识别和自然场景加工的影响,以及加入与自然场景情绪相冲突的身体动作对面孔表情识别可能产生的影响。研究结果表明:(1)尽管增加了情绪性语言标签选项数量,自然场景的情绪对面孔表情识别的影响依旧显著;(2)当面孔表情与自然场景情绪不一致时,面孔识别需要更多依赖对自然场景的加工,因此对自然场景的加工程度更高;(3)身体动作会在一定程度上干扰自然场景对面孔表情识别的影响,但自然场景依然对情绪面孔的表情识别有重要作用。     

寻找丢失的自我——精神分裂症患者的自我面孔识别

为探索精神分裂症患者自我面孔识别的能力以及在视听整合任务中面孔对声音身份识别(同性和异性)的影响, 选取34名住院精神分裂症患者和26名健康被试, 分别进行单通道动态自我面孔识别任务、单通道自我声音识别任务和视听整合任务的3个实验。结果发现：精神分裂症患者的单通道自我面孔识别能力和自我声音识别能力与健康组无区别, 但在视听整合任务中, 精神分裂症患者的声音身份识别受到视觉通道面孔识别的影响。结果表明, 精神分裂症患者有自我面孔识别的能力, 自我面孔会促进自我声音的识别, 并抑制对同性他人声音和异性他人声音的识别。     

性别刻板印象之性别效应研究

1 引言 性别刻板印象(gender stereotype)是社会生活中为人们广泛接受的对男性和女性的固定看法。而人们对于典型的男性或女性是什么样子的看法,会影响我们的觉知,并在评价他人的行为时造成偏差。     

The Selfish Gender,or the Reproduction of Gender Asymmetry in Gender Studies

Gender discrimination can be overt anddeliberate. It can be covert and indeliberate.In the latter case it is called `asymmetry'.The gender studies community aims to reveal andeliminate any forms of gender asymmetry.However, insufficient methodological andtheoretical reflection implies the reproductionof gender asymmetry throughout genderstudies.     

Gender Bias Produces Gender Gaps in STEM Engagement

We explored whether the existence of gender bias causes gender gaps in STEM engagement. In Experiment 1 (n?=?322), U.S. women projected less sense of belonging, positivity toward, and aspirations to participate in STEM than did men when exposed to the reality of STEM gender bias. These gender differences disappeared when participants were told that STEM exhibits gender equality, suggesting that gender bias produces STEM gender gaps. Experiment 2 (n?=?429) explored whether results generalized to a specific STEM department, and whether organizational efforts to mitigate gender bias might shrink gender gaps. U.S. women exposed to a biased chemistry department anticipated more discrimination and projected less sense of belonging, positive attitudes and trust and comfort than did men. These gender differences vanished when participants read about an unbiased department, again suggesting that gender bias promotes STEM gender gaps. Further, moderated mediation analyses suggested that in the presence of gender bias (but not gender equality), women projected less positive attitudes and trust and comfort than did men because they experienced less sense of belonging and anticipated more discrimination. Results were largely unaffected by whether departments completed a diversity training, suggesting that knowledge of diversity initiatives alone cannot close STEM gender gaps.     

Gender Now

This paper offers a synthesizing position statement on gender now. Gender has been socially transformed; cultural orders and symbolic meanings have evolved. Gender theory has changed considerably. Kinship as it informs gender has been reconsidered. The binary masculine–feminine complementary relationship between gender and sexuality has been deconstructed. Gender development has been recast in a frame that is both more attuned to social transformations and more fine-tuned to the relational excess that is early human life. Gendered embodiment and fantastic experience is being thought in accord with our recognition of the anxious force of normative regulation. The intricate latticework of gender coherence, bodily coherence, and psychic equilibrium is now open to question. Clinical technique, as one listens to gender now, must also be reframed.     

Dismantling Gender

Abstract

While it may seem at first that a vast chasm separates ancient gnostics, those “heretical” early Christians active in the Greco-Roman world of the first centuries CE, and modern queer BDSM practitioners, one should note that what these two groups have in common is crucial: both believe gender to be oppressive and both act upon this belief in strikingly similar ways. This article presents a comparative study of the rituals employed by both groups, which were and are constructed in order to prescribe a way to gradually undermine the normative process of gendering. The comparison focuses on three interrelated issues: the motivation in each case to take part in the ritual, the transcendence towards which each ritual aspires, and the positioning of the subject performing the ritual in relation to the ritual objectives and efficaciousness. This comparison is meant to shed more light on these two extremely complex phenomena.     

Gender Conscious

Integration has had a bad press in recent years. Feminists and spokesmen for racial and ethnic minorities express concern that the integrationist agenda requires women and members of minorities to divest themselves of features of their "identities" in order to approximate to a restrictive white male ideal which, they hold, should not be a requirement for fair treatment and social benefits. I argue that this concern is unwarranted and that "Integration" with respect to gender, as I shall understand it, is overall more conducive to the happiness of both men and women than what I shall call "Diversity".