泛文化的自尊——基于中国大学生的研究证据

过去一直认为,自尊是人类普遍的需要,是泛文化的。但是,过去十多年来,这一观点受到严重挑战。其主要理由是许多跨文化的研究显示集体主义文化下个体的自尊显著低于西方,少有自我促进的迹象。但是,几乎所有这样的证据都是来自自陈式测量。由于自陈式测量难以避免自我展现（Self-presentation）或社会期许（Social Desirability）的影响,并且严重依赖于个体的自我报告,本研究采用新的能够防止社会期许的影响并能触及无意识的内隐测量——阈下评价性启动（Subliminal Evaluative Priming）程序,对中国大学生的自尊进行了研究。结果发现中国大学生对自我持有显著的积极、肯定的评价,中国人存在内隐自尊。这表明,集体主义文化下的个体的自尊需要是存在的,只是以内隐的方式表现或在自我展现的影响最小化后表现出来。这一发现和自尊的泛文化论是一致的     

幼儿对假装游戏中意图和行为作用的理解

关于儿童如何理解假装存在两种观点:一种观点认为幼儿能够从心理角度理解假装。另一种观点认为,幼儿只能从假装行为角度理解假装。本研究通过自制录像,考查了3～5岁幼儿对假装游戏中意图和行为作用的理解。实验中,给幼儿呈现3种不同类型的录像情境:有意图-有行为、有意图-无行为和无意图-有行为,要求幼儿回答录像中的主人公是否在假装。实验结果表明,随着幼儿年龄的增长,在录像中主人公明确表达其假装意图的情境下,幼儿能够从心理层面理解假装,并且3～4岁幼儿存在一个快速发展期;同时,假装实体的熟悉度可能影响幼儿对假装的理解。     

社交网站中的自我呈现对自尊的影响:社会支持的中介作用

随着网络的日益普及,社交网站已成为人们活动的新领域和人际交往的新媒介。同现实交往一样,在社交网站中个体会采用不同的自我呈现策略。为探讨社交网站中自我呈现策略、社会支持和自尊的关系,采用问卷法对485名大学生进行了调查,结果发现:(1)社交网站中积极和真实自我呈现均与社会支持和自尊呈显著正相关,但真实自我呈现与领悟社会支持和自尊的相关程度更高。(2)社会支持在积极自我呈现与自尊关系中的中介效应不显著,积极自我呈现对自尊只有显著的直接预测作用;真实自我呈现对自尊不仅有显著的直接预测效应,还能通过社会支持的部分中介效应对其产生影响。     

Presenting Different Selves to Different People: Self-Presentation as a Function of Relationship Type and Contingent Self-Esteem

Past work has established a connection between self-esteem and self-presentation; however, research has not explored how self-esteem that is contingent on one's relationship may influence self-presentational tactics in that relationship. Across two studies, undergraduate students reported on the extent to which their self-esteem depended on their friendship and romantic relationship, as well as the extent to which they engaged in self-presentation behaviors in those relationships. The results suggest that relationship-specific contingent self-esteem predicts relationship-specific self-presentation; however, friendship-contingent self-esteem predicted self-presentation in both friendships and romantic relationships. These results suggest that individuals are keenly and differentially attuned to qualitatively different relationships, and when perceiving potential problems, they attempt to remedy those through their self-presentations. Furthermore, results indicate the possibility that self-esteem tied to a particular relationship may not be as important as self-esteem based more generally on one's relationships.     

Mindfulness,Self-Esteem,and Unconditional Self-Acceptance

Ellis (Ellis, A. (1996), Psychotherapy, 22(1), 149–151) has been a longstanding critic of the concept of self-esteem and has offered the notion of unconditional self-acceptance as an alternative. Other researchers have suggested that cultivating mindfulness––attention directed towards one’s immediate experiences with an attitude of non-judgment––also offers a healthier alternative to self-esteem (Ryan, R. M., & Brown, K. W. (2003) Psychological Inquiry, 14(1), 71–76). This study examined the relationship between mindfulness, self-esteem, and unconditional self-acceptance. A sample of 167 university students completed two measures of everyday mindfulness, and measures of self-esteem and unconditional self-acceptance. Positive correlations were found between mindfulness, self-esteem, and unconditional self-acceptance. Mindfulness skills may offer a means to cultivate unconditional self-acceptance and to shift from an emphasis on self-esteem as a measure of worth. This paper was based on data collected for the first author's Master's project.     

社会认知视野中的自尊研究

从社会认知的视角研究自尊是当前自尊研究的主流。文章着重从自尊的概念架构、自尊的征机制以及自尊结构的测量三个方面回顾了社会认知理论关于自尊的研究成果,特别是社认知关于内隐自尊概念的提出,从全新的角度阐释了自尊结构及其心理机制,为自尊研究供了新的方法论思想和概念化框架。     

网络社会排斥对抑郁的影响：一个有调节的中介效应模型

为探讨网络社会排斥对抑郁的影响以及自尊和正念在二者关系中的作用机制,采用网络社会排斥问卷、自尊量表、正念注意觉知量表和流调中心用抑郁量表(CES-D)对644名大学生进行调查,结果发现：（1）网络社会排斥不仅能直接影响抑郁,还能通过自尊的中介作用对抑郁产生影响。（2）正念能够调节网络社会排斥对抑郁的直接效应及自尊的中介效应的前半路径。具体而言,网络社会排斥对抑郁的预测作用以及自尊的中介作用在低正念个体中更加显著。研究结果表明,作为一种消极的人际关系体验,网络社会排斥会增加个体抑郁的风险,而正念能够弱化网络社会排斥的消极影响。     

Deliberate self-harm in 15-year-old adolescents: a pilot study with a modified version of the Deliberate Self-Harm Inventory

The purpose of the present study was to investigate the rate of deliberate self-harm in 15-year-old Swedish adolescents, gender differences in this behavior, and possible associations with self-esteem and mindfulness. For this purpose, we developed a simplified version of Gratz's (2001) Deliberate Self-Harm Inventory (DSHI), and carried out a pilot study with 123 adolescents from three different schools in southern Sweden. The results showed that 65.9% of the adolescents reported having engaged in some kind of deliberate self-harm at least once; 41.5% reported at least one kind of self-harm more than once; and 13.8% reported at least one kind of deliberate self-harm behavior "many times". Although there were no overall gender differences in self-harm, the girls reported significantly more of cutting wrists, arms and other body areas than the boys. High rates of deliberate self-harm were associated with low self-esteem and low mindfulness.     

社会比较对大学生社交焦虑影响的研究

西方社会比较对自我产生的效应的研究近期以来得到了较为广泛的研究,而本研究则探讨了在东方背景下社会比较对自我是否也产生相似的效应,并进一步探讨了在自尊、比较方向(向上比较和向下比较)因素调节下,比较类型(内隐和外显社会比较)对我国大学生社交焦虑产生的影响。结果表明,自尊、比较方向和比较类型对社交焦虑的主效应均不显著,但三因素交互作用显著。通过进一步的简单效应分析,我们可以得出如下结论:内隐社会比较与外显社会比较对我国大学生社交焦虑会产生不同的影响,并受自尊与比较方向的调节。     

自我观的新形式:有关自悯的研究论述

由于自尊并不能完全地预见个体心理健康的程度,许多研究者提出了新的构念。本文介绍了其中的努力之一,在吸收东方佛学思想的基础上,Neff于2003年提出了自悯这种新的自我观形式。文章介绍了自悯的成分,即自我友善、普遍人性感和正念以及相关的研究方法;然后,从早期经验、社会文化的角度讨论了自悯的影响来源;在心理功能方面,自悯能有效地帮助个体应对负性事件,增强积极的心理品质和力量,对人际知觉和互动也有重要影响。自悯的这些积极功能已经在临床上得到了运用。最后,对未来的研究方向进行了展望。     

The positive effects of mindfulness on self-esteem

Positive psychological research has clearly highlighted the importance of investigating factors that contribute to well-being. One factor contributing greatly to psychological well-being is mindfulness, which has been related to a wide range of positive outcomes, including healthy self-esteem. Here, we present two studies that aim to extend prior research on mindfulness and self-esteem. In Study 1, we propose and test a theoretically derived model of the role that mindfulness plays in the prediction of self-esteem and life satisfaction. Four facets of mindfulness significantly predicted increased self-esteem, which in turn predicted overall life satisfaction. In Study 2, we extended this study by examining the direct effects of a brief mindfulness induction on state self-esteem, and found that experimentally enhancing state mindfulness led to an increase in state self-esteem. The two studies presented clearly demonstrate that mindfulness and self-esteem are related, and, importantly, that mindfulness training has direct positive effects on self-esteem.     

Some Comments on the Methodological Significance of the Definition of a Response

Evidence in the present study, in conjunction with evidence in previous studies, indicates that sensory or perceptual factors do not account for the slowing that occurs in later life. Elderly Ss are slower than young adult Ss, but, up to the point of fairly weak stimulation (55 db), they are as slow in relation to auditory stimuli that are loud and easy to perceive as they are to stimuli more difficult to perceive. An unanticipated interaction involving stimulus intensity was observed which warrants further attention. When, in the course of the study, the intensity of stimulation was systematically decreased, reaction times (RTs) of older Ss with a .5 second preparatory interval (PI) were much slower than when the intensity of stimulation was systematically increased.

An exploratory study was also carried out. In this study, the pacing of stimulus events was predictable, and Ss were instructed to take advantage of this. RTs were quicker with this procedure than with traditional RT procedures, but not significantly more for old adult Ss than for younger ones. However, the level of significance was such as to suggest that timing may be an important clue to the slowing in later life.     

青少年线上积极自我呈现与幸福感的关系:线上积极反馈与自尊的作用

采用社交网站自我呈现问卷、社交网站积极反馈问卷、牛津幸福感问卷和整体自尊量表对1804名中学生进行调查,探讨了社交网络使用中的积极自我呈现与幸福感的关系,以及线上积极反馈在二者关系间的中介作用和自尊对这一中介模型的调节作用。结果发现：（1）线上积极自我呈现、线上积极反馈、自尊与幸福感两两均呈显著正相关;（2）线上积极自我呈现不仅能直接正向预测青少年的幸福感,还能通过线上积极反馈的中介作用对幸福感产生作用;（3）自尊不仅能调节线上积极自我呈现对幸福感的直接效应,还能调节线上积极自我呈现经由线上积极反馈预测幸福感的中介作用的前半路径。研究揭示了青少年线上积极自我呈现与幸福感关系的作用机制,有助于引导青少年通过社交网络使用促进积极心理品质的发展。     

勿以善小而不为：正念与智慧——社会善念与观点采择的链式中介

基于正念的去自我中心机制,提出正念可通过观点采择与社会善念的链式中介对智慧产生正向效应的假设,运用问卷横断自评、正念干预和社会善念的操纵等多种方法从特质与状态层面进行验证(总样本量为909)。研究表明,特质层面的正念与社会善念、智慧两两正相关,可正向预测社会善念与智慧,并验证了社会善念的中介作用(研究1);从状态层面发现正念干预能在短期内有效提升个体的状态社会善念与智慧推理水平,再次验证社会善念的中介效应(研究2);受到操纵的社会善念也能够提升正念对智慧的正向预测效应,不仅验证了社会善念中介作用的稳健性,也验证了社会善念与智慧的因果关联,同时,观点采择与社会善念的链式中介作用也得到了研究结果的支持(研究3),即具备特质正念或进行正念练习时体验状态正念的个体,更易运用观点采择能力,在人际互动中表现出善意关注,由此作出考量他人的智慧决策。     

社交网站中的自我呈现对青少年友谊质量的影响:积极反馈的中介作用

随着网络的日益普及,社交网站已成为人们活动的新领域和人际交往的新媒介。为探讨社交网站中不同的自我呈现方式、积极反馈与友谊质量的关系,采用问卷法对来自武汉市两所普通中学的817名10~19岁的学生进行调查,其中,男生423人,女生366人。研究采用偏差矫正的百分位Bootstrap法,使用Hayes(2012)编制的SPSS宏对中介效应进行检验,结果发现:(1)真实自我呈现和积极自我呈现与积极反馈、友谊质量显著正相关;(2)社交网站中的真实自我呈现既能直接预测青少年的友谊质量,也能通过积极反馈的中介作用对友谊质量产生影响,而积极自我呈现对青少年的友谊质量没有直接预测作用,只能通过积极反馈的完全中介作用对友谊质量产生影响。     

自恋与自尊：社会赞许性的中介作用

目的：考察社会赞许性在自恋与自尊关系中所起的中介作用。方法：对614名大学生进行自恋人格问卷（NPI）、自尊问卷（SES）、马洛一克罗恩社会赞许量表（MCSD）测评。结果：高自恋者的自尊水平显著高于低自恋者;自恋总分及权欲、优越感、自我钦羡三个因子与自尊显著性正相关,特权感因子与自尊负相关;自恋总分及权欲、优越感、自我钦羡因子对自尊有较好的直接预测效应,以社会赞许性为中介能更好地解释特权感因子与自尊的关系。结论：自恋与自尊关系稳定,自恋的权欲、优越感、自我钦羡因子预测健康的自尊,特权感因子预测防御性的自尊。     

Fixated on rejection: Attentional blindness following socially rejecting faces in people with defensive self-esteem

People with defensive self-esteem (high explicit and low implicit self-esteem) respond more negatively to ego threat than do those with secure (high explicit and implicit) self-esteem. We examined whether they would also be more attentive to a cue indicating the presence of such threat–namely, a face signaling social rejection. In a rapid serial visual presentation task, participants with defensive self-esteem made more errors than those with secure self-esteem following a picture of a rejecting face than following either an accepting face or a negative control image. Our findings suggest a possible relationship between defensive self-esteem and rejection sensitivity. Potential negative ramifications of this sensitivity to rejection cues are discussed.     

‘You Are What You Read:’ Is selective exposure a way people tell us who they are?

Selective exposure is the tendency to gather viewpoint-congenial versus viewpoint-uncongenial information. Extant models of selective exposure suggest this tendency occurs because people anticipate reading congenial (vs. uncongenial) information will cause more favourable intrapersonal consequences. However, these models ignore the notion that people's information choices are, in part, symbolic gestures designed to convey identity-relevant beliefs to an audience through information display. Drawing from perspectives that emphasize human consumption as symbolic and a way to signal one's identity, we suggest that selective exposure pertains not only to information processing but also to conveying identity through information display. Experiment 1 showed that people characterize information display as a way to communicate their views to an audience. Experiments 2–4 showed that people are averse to displaying uncongenial versus congenial information (without processing the information), anticipate feeling more uncomfortable and more inauthentic merely displaying (without processing) uncongenial versus congenial information, and that people's intentions to engage in selective exposure in daily life are a function of their belief that selective-exposure displays convey their identity. None of these studies or findings can be generated from extant selective-exposure theories. Thus, selective-exposure theories are likely incomplete because they ignore people's beliefs and goals regarding information display.     

Susceptibility to prosocial and antisocial influence in adolescence following mindfulness training

Mindfulness training programmes have shown to encourage prosocial behaviours and reduce antisocial tendencies in adolescents. However, less is known about whether training affects susceptibility to prosocial and antisocial influence. The current study investigated the effect of mindfulness training (compared with an active control) on self-reported prosocial and antisocial tendencies and susceptibility to prosocial and antisocial influence. 465 adolescents aged 11–16 years were randomly allocated to one of two training programmes. Pre- and post-training, participants completed a social influence task. Self-reported likelihood of engaging in prosocial and antisocial behaviours did not change post-training, and regardless of training group, participants showed a higher propensity for prosocial influence than for antisocial influence. Finally, participants were less influenced by antisocial ratings following both training programmes.     

The Impact of Brief Mindfulness Training on Postevent Processing Among Individuals With Clinically Elevated Social Anxiety

Postevent processing (PEP), the engagement in detailed and repetitive self-focused review of one’s performance in social situations, is theorized to maintain pathological social anxiety. However, little is known about interventions that may impact this maintenance factor. The current study examined the impact of brief mindfulness training (BMT) on PEP among socially anxious individuals. There were 77 participants (75.32% female, 63.64% non-Hispanic/Latinx White) with clinically elevated social anxiety who attended one appointment in the laboratory during which they were randomized to receive a brief mindfulness-based training (n = 37) or no training (i.e., thinking as usual control group; n = 40). After the training period, participants underwent a 3-minute social anxiety induction task, after which they were instructed to apply their thinking strategy. Participants were then asked to complete 2 weeks of daily online surveys that included a PEP induction task, instructions to use their thinking strategy following PEP induction, and a measure of state PEP. Individuals in the BMT condition reported a significant reduction in state anxiety posttraining compared to individuals in the control condition. Conditions did not differ on state PEP after the social anxiety induction task. However, compared to those in the control condition, participants in the BMT condition reported significantly greater decreases in state PEP over the 14-day follow-up period. Thus, this brief mindfulness-based strategy may be useful for individuals with clinically elevated social anxiety who engage in PEP, a cognitive vulnerability factor implicated in the maintenance of social anxiety.