The context sensitivity of visual size perception varies across cultures

There is evidence that East Asian cultures have more context-sensitive styles of reasoning, memory, attention, and scene perception than Western cultures. Lower levels of the perceptual hierarchy seem likely to be similar in all cultures, however, so we compared context sensitivity in Japan with that in the UK using a rigorous psychophysical measure of the effects of centre-surround contrast on size discrimination. In both cultures context sensitivity was greater for females working in the social sciences than for males working in the mathematical sciences. More surprisingly, context sensitivity was also much greater in Japan than in the UK. These findings show that, even at low levels of the visual-processing hierarchy, context sensitivity varies across cultures, and they raise important issues for both vision scientists and cross-cultural psychologists.     

Cultural mediators of self-reported social anxiety

East Asians generally endorse higher social anxiety than do Westerners. Widely used measures of social anxiety, however, may not account for different social values across cultures. Drawing from Korean (n=251) and Euro-Canadian (n=250) community samples, this study used a cross-sectional design to examine the relationship between ratings of social anxiety and beliefs and self-views typically found in East Asian cultures. Results indicated that independent self-construal and identity consistency, views of the self that are typically associated with Western cultures, fully mediate the ethnic difference on self-reported social anxiety. Moreover, two indicators of East Asian views of the self in social contexts (interdependent self-construal and self-criticism) were partial mediators. Overall, the data suggest conceptualizations of pathological social anxiety may need to be revised to be useful for studying individuals in East Asian cultures.     

Self-concept consistency and culture: the differential impact of two forms of consistency

Self-concept consistency is viewed as central to authenticity and adjustment in Western cultures. The authors propose that the implications of self-concept consistency depend on both the cultural background of the individual and the type of consistency involved. Specifically, although consistency of the self-concept across different contexts may be less important in East Asian than Western cultures, East Asians may still benefit from consistency within specific social contexts over time (i.e., maintaining stable, distinct relational selves). Supporting these ideas, across three studies, inconsistency of trait self-perceptions across different relationship contexts was linked to lower subjective authenticity and relationship quality for European Americans but not East Asian Americans. However, inconsistency within the same relationship context over time showed similar negative associations with these outcomes in both groups. Overall, the results suggest that inconsistency may be less consequential for East Asians relative to Westerners only if it reflects culturally prescribed adjustment to different social contexts.     

Culture,essentialism, and agency: are individuals universally believed to be more real entities than groups?

Are human individuals universally seen to be more real entities (or more entitative, to use Campbell's, 1958, term) than social groups? Although the individual may be seen to be more entitative than social groups in the West, it is unclear whether this is the case in other cultures, especially in East Asia. Two aspects of perceived entitativity are distinguished: psychological essentialism (belief in the presence of essence‐like unchangeable properties) and agency (perception that a social entity is an agent), and examined for four social targets (individual, family, friendship group, and society) in three English‐speaking cultures (Australia, UK, and USA), three East Asian cultures (Hong Kong, Japan, and Korea), and two continental European cultures (Belgium and Germany). In all cultures, the individual person was seen to possess essence‐like unchangeable characteristics more than social groups (i.e. essentialized). As for agency, the individual person was seen to be more agentic than groups in Western cultures, but both individuals and groups were conferred an equal level of agency in East Asia. Individuals may be universally more essentialized than friendship groups and societies, but not always seen to be more agentic, than social groups. Implications of the results for conceptions of individualism and collectivism are discussed. Copyright © 2004 John Wiley & Sons, Ltd.     

Are East Asians happy to work more or less? Associations between working hours,relative income and happiness in China,Japan, South Korea and Taiwan

As East Asians are, on average, less happy than those in economically developed Western nations, more insights regarding the associations between work, income and happiness are needed. This study analyzes data from the 2010 East Asian Social Survey to investigate these associations in China, Japan, South Korea and Taiwan, and is framed in a similar context as previous studies that utilize data from Western nations and through the lens of social comparison theory. Path analysis is used to model the associations between happiness and its predictors while taking correlations between the predictors into account. Results show that working hours are negatively associated with happiness in China, Japan and Taiwan, but such an association is not observed in South Korea. At the same time, relative income is significantly associated with happiness in all four East Asian nations, but it only mediates the association between working hours and happiness in China. These results suggest that careful consideration of economic and labour policies are critical to promote the happiness of East Asian workers. Findings from this study are useful for further inquiries with regard to specific explanatory factors of the associations between working hours, relative income and happiness in East Asia.     

Culture, trust, and social networks

Although the role of trust in group processes has been well established, less is known about the role of trust in social network processes. Trust, conceptualized to have generalized and particularistic aspects, was measured by generalized trust (people can be trusted in general) and relationism (people can be trusted if one has relationships), and their relations with social network characteristics of network homogeneity (extent to which one has a number of friends with similar attitudes) and network closure (extent to which one's social network is closed) were examined in three Western (Australia, Germany, and the United Kingdom) and two East Asian countries (Japan and Korea). Although generalized trust was shown to be positively related to network closure across the five countries, generalized trust and relationism had different relations with network homogeneity in different cultures. The results were interpreted in terms of social institutional and cultural differences.     

The structure of trust as a reflection of culture and institutional power structure: Evidence from four East Asian societies

Using the Global Trust Inventory, an integrated measure of trust toward 21 relationships and institutions, the structure of trust was explored in four East Asian societies (Mainland China, Japan, South Korea, and Taiwan). The Western model, in which trust is distributed among seven factors representing different branches of society, did not generalize to these East Asian societies, perhaps due to differences in culture and institutional power structures. Instead, two unique structures of trust were identified. Mainland China had a top‐down structure of trust (the China model), in which trust is hierarchically separated between the central government and subordinate implementing bodies. The other three democratic East Asian societies shared a hybrid structure of trust (the Democratic East Asian model) that has a degree of similarity to both the China model and the Western model. Having established two similar, but still distinct models, a cross‐cultural comparison was made on the proportions of trust profiles generated by latent profile analysis. Mainland China had the largest proportion of people with a high propensity to trust, followed by Japan and South Korea, and Taiwan was the least trusting. Implications of the structure of trust and this alternative approach to conducting cross‐cultural comparisons are discussed.     

Consistent Belief in a Good True Self in Misanthropes and Three Interdependent Cultures

People sometimes explain behavior by appealing to an essentialist concept of the self, often referred to as the true self. Existing studies suggest that people tend to believe that the true self is morally virtuous; that is deep inside, every person is motivated to behave in morally good ways. Is this belief particular to individuals with optimistic beliefs or people from Western cultures, or does it reflect a widely held cognitive bias in how people understand the self? To address this question, we tested the good true self theory against two potential boundary conditions that are known to elicit different beliefs about the self as a whole. Study 1 tested whether individual differences in misanthropy—the tendency to view humans negatively—predict beliefs about the good true self in an American sample. The results indicate a consistent belief in a good true self, even among individuals who have an explicitly pessimistic view of others. Study 2 compared true self‐attributions across cultural groups, by comparing samples from an independent country (USA) and a diverse set of interdependent countries (Russia, Singapore, and Colombia). Results indicated that the direction and magnitude of the effect are comparable across all groups we tested. The belief in a good true self appears robust across groups varying in cultural orientation or misanthropy, suggesting a consistent psychological tendency to view the true self as morally good.     

Bonding and bridging social capital and their associations with self‐evaluated community resilience: A comparative study of East Asia

The purpose of this study is to test key social capital indicators in a disaster context by considering the bonding and bridging types of social capital. Using the East Asian Social Survey, this study chooses three behavioural/cognitive elements of social capital—social trust, voluntary association membership, and personal networks—and divides them into bonding and bridging social capital, in‐group and out‐group trust, homogeneous and heterogeneous membership, and strong and weak ties to test their effects on self‐evaluated community resilience to natural hazards. The results showed that social trust and personal networks had strong positive effects, but the effect of voluntary association membership was positive in societies with high rates of membership (Japan and South Korea) and negative in a society with a low rate of membership (Taiwan). Furthermore, while bonding social capital generally showed a stronger effect than bridging social capital in East Asia, a society with more frequent and intense disasters (Japan) showed a strong effect of heterogenous membership on self‐evaluated community resilience. This study connects two aspects of social capital studies—the elements and the types of social capital—and the findings imply that the relationship between social capital and community resilience may have some mediator variables.     

Self as Cultural Product: An Examination of East Asian and North American Selves

In the past decade a wealth of research has been conducted on the cultural foundation of the self-concept, particularly with respect to East Asian and North American selves. The present paper discusses how the self differs across these two cultural contexts, particularly with respect to an emphasis on consistency versus flexibility, an intraindividual versus an extraindividual focus, the malleability of the self versus world, the relation of self to others, and self-enhancing versus self-critical motivations. These differences reveal the manifold ways that culture shapes the self.     

自我概念心理表征的文化神经科学研究

人类自我概念的心理表征在心理学和哲学有深入的研究, 跨文化心理学研究揭示了东西方文化自我概念的结构差异。近年来神经科学借助脑功能成像开始研究自我相关信息加工过程的神经机制, 并探讨是否存在文化特异的自我概念的认知神经表征。跨文化神经成像研究表明自我概念在知觉水平和人格特征表征方面都存在文化差异, 本文综述该领域的研究进展。跨文化和文化启动神经成像研究结果有助于我们理解自我概念表征文化差异背后的神经机制。这些研究推动了文化神经科学的发展。     

Cultural and demographic correlates of self‐reported guardedness among East Asian immigrants in the US

The study examined guarded self‐disclosure or reticence to reveal personal information about oneself to others among East Asian immigrants in the United States, in terms of cultural (ethnic identity, self‐construal, and acculturation) and demographic (gender, age, number of years in the US, and English fluency) variables. Norms regarding appropriate amount, content, and type of self‐disclosure differ noticeably between Asian and American cultures. In general, Asians have been found to be more guarded in their self‐disclosure than their American counterparts. Such differences may hinder the formation of relationships between Asian immigrants and Americans. Thus, it is important for psychologists to examine culture‐specific and non‐culture‐specific correlates of guarded self‐disclosure among Asian immigrants in the United States. However, to date, there has been a dearth of studies examining this topic. This paucity of research is somewhat surprising given the large number of Asian immigrants in the United States. The participants included 170 East Asian immigrants (88 males, 82 females) who were administered a battery of psychometrically established measures. While guarded self‐disclosure did not vary by ethnic group (i.e., Chinese, Japanese, and Korean), it was associated with cultural and demographic variables. East Asian immigrants who exhibited guarded self‐disclosure were more likely to report elevated ethnic pride, interdependent self‐construal, separation, and marginalization, and were less likely to report elevated interpersonal distance, independent self‐construal, and integration. Men reported significantly higher guarded self‐disclosure than women. Overall, this study highlights the importance of assessing both culture‐specific and nonspecific factors in guarded self‐disclosure among East Asian immigrants. The findings emphasize the importance of considering more generic types of self‐disclosure in addition to disclosure of very private and/or distressing information. Awareness of the cultural correlates of guarded self‐disclosure may help counsellors target their outreach programmes for individuals of East Asian heritage.     

Culture,identity consistency,and subjective well-being

All individuals have multiple views of themselves. Whereas the consistency among the different aspects of identity is emphasized in Western cultures, the "multiple selves" are often viewed as coexisting realities in East Asian cultures. This research revisits the classic thesis in psychology that identity consistency is a prerequisite condition of psychological well-being. Between individuals (Study 1), people with a more consistent self-view had a more clear self-knowledge, were more assertive, and, most notably, had self-experiences that were less affected by the perspectives of others. Compared with North American participants (Study 2), Koreans viewed themselves more flexibly across situations, and their subjective well-being was less predictable from levels of identity consistency. Also, consistent individuals received positive social evaluations from others in the United States but not in Korea.     

Downsides of an overly context-sensitive self: implications from the culture and subjective well-being research

The self becomes context sensitive in service of the need to belong. When it comes to achieving personal happiness, an identity system that derives its worth and meaning excessively from its social context puts itself in a significantly disadvantageous position. This article integrates empirical findings and ideas from the self, subjective well-being, and cross-cultural literature and tries to offer insights to why East Asian cultural members report surprisingly low levels of happiness. The various cognitive, motivational, behavioral, and affective characteristics of the overly relation-oriented self are discussed as potential explanations. Implications for the study of self and culture are offered.     

Gender Differences in Happiness: the Effects of Marriage,Social Roles,and Social Support in East Asia

Studies in Western countries and cross-national comparisons have shown that there are several important factors contributing to the level of happiness of individuals. Utilizing the East Asian Social Survey Health Module (2010), the present study examines this relationship in four East Asian countries: China, Japan, South Korea, and Taiwan. East Asian countries are an interesting case for this inquiry, due to the cultural contexts such as traditional gender relations. Therefore, we focus on gender differences in predictors of happiness of individuals and attempt to answer four questions: (1) Do gender differences in happiness exist in East Asian countries? (2) Does marriage still serve as the norm and thus contribute to individual’s happiness? (3) Does conforming to traditional gender roles (i.e., employment and parenthood) contribute to individual’s happiness? (4) Is the availability of social support (i.e., emotional, financial, and instrumental) positively associated with individual’s happiness? We find that there are gender differences in the determinants of happiness in East Asian countries. The result also indicates that marital status is a strong indicator of happiness in East Asian countries, especially for men but not necessarily for women. In addition, full time employment is positively associated with men’s happiness in China but negatively associated with women’s in Japan. Finally, social support is positively associated with individual’s happiness, especially for women.     

Inferring the emotions of friends versus strangers: the role of culture and self-construal

Three studies examined cross-cultural differences in empathic accuracy (the ability to correctly infer another's emotional experience) within the context of different relationships. East-West cultural differences in self-construal were hypothesized to differentiate levels of empathic accuracy across relationship types. In contrast to the independent self prevalent among members of Western cultures, members of Eastern cultures generally view the self as interdependent with those with whom they have a relationship. Easterners, relative to Westerners, are more concerned with the thoughts or feelings of close others and less concerned with the thoughts or feelings of those with whom they have no relational link (i.e., strangers). Across three studies, the authors found that East Asians, compared with European Americans, made more accurate inferences regarding the emotions of close others (i.e., friends), but less accurate inferences regarding the emotions of strangers. Furthermore, individual differences in interdependent self-construal among East Asians predicted the degree of empathic accuracy.     

Cross-cultural Differences in Self-reported Decision-making Style and Confidence

The Melbourne Decision Making Questionnaire (Mann, Burnett, Radford, & Ford, 1997) measures self-reported decision-making coping patterns. The questionnaire was administered to samples of University students in the US (N = 475), Australia (N = 262), New Zealand (N = 260), Japan (N = 359), Hong Kong (N = 281), and Taiwan (N = 414). As predicted, students from the three Western, individualistic cultures (US, Australia, and New Zealand) were more confident of their decision-making ability than students from the three East Asian, group-oriented cultures (Japan, Hong Kong, Taiwan). No cross-cultural differences were found in scores on decision vigilance (a careful decision-making style). However, compared with Western students, the Asian students tended to score higher on buck-passing and procrastination (avoidant styles of decision making) as well as hypervigilance (a panicky style of decision making). Japanese students scored lowest on decision self-esteem and highest on procrastination and hypervigilance. It was argued that the conflict model and its attendant coping patterns is relevant for describing and comparing decision making in both Western and Asian cultures.     

Cultural influences on Facebook photographs

Prior research in social psychology indicates that East Asians from collectivistic and interdependent sociocultural systems are more sensitive to contextual information than Westerners, whereas Westerners with individualistic and independent representation have a tendency to process focal and discrete attributes of the environment. Here we have demonstrated that such systematic cultural variations can also be observed in cyberspace, focusing on self‐presentation of photographs on Facebook, the most popular worldwide online social network site. We examined cultural differences in face/frame ratios for Facebook profile photographs in two studies. For Study 1, 200 digital profile face photographs of active Facebook users were randomly selected from native and immigrant Taiwanese and Americans. For Study 2, 312 Facebook profiles of undergraduate students of six public universities in East Asia (Hong Kong, Singapore, and Taiwan) and the United States (California and Texas) were randomly selected. Overall, the two studies clearly showed that East Asian Facebook users are more likely to deemphasize their faces compared to Americans. Specifically, East Asians living in Hong Kong, Singapore, and Taiwan exhibited a predilection for context inclusiveness in their profile photographs, whereas Americans tended to prioritize their focal face at the expense of the background. Moreover, East Asian Facebook users had lower intensity of facial expression than Americans on their photographs. These results demonstrate marked cultural differences in context‐inclusive styles versus object‐focused styles between East Asian and American Facebook users. Our findings extend previous findings from the real world to cyberspace, and provide a novel approach to investigate cognition and behaviors across cultures by using Facebook as a data collection platform.     

What Constitutes a Good Life? Cultural Differences in the Role of Positive and Negative Affect in Subjective Well‐Being

ABSTRACT East Asians and Asian Americans report lower levels of subjective well-being than Europeans and European Americans. Three studies found support for the hypothesis that such differences may be due to the psychological meanings Eastern and Western cultures attach to positive and negative affect. Study 1 demonstrated that the desire to repeat a recent vacation was significantly predicted by recalled positive affect—but not recalled negative affect—for European Americans, whereas Asian Americans considered both positive and negative affect. Study 2 replicated this effect in judging satisfaction with a personal friendship. Study 3 linked changes in European Americans' life satisfaction to everyday positive events caused by the self (vs. others) and changes in Japanese life satisfaction to everyday negative events caused by others (vs. the self). Positive affect appears particularly meaningful for European Americans and negative affect for Asian Americans and Japanese when judging a satisfying vacation, friendship, or life.