谋事在人，成事在天——新生代农民工的适应策略及可协商命运观的影响

以珠海及宁波两地439名新生代农民工为对象,使用问卷法考察了他们的适应策略、生活结果（社会文化适应状况和主观幸福感）及命运观对适应策略选择的影响。结果发现：（1）整合策略是被调查者主要使用的适应策略,可协商命运观是被调查者主要持有的命运观;（2）持有可协商命运观的个体更多选择整合策略;（3）使用整合策略的个体具有更积极的社会文化适应状况和更高的主观幸福感;（4）可协商命运观对生活结果的积极影响可通过更多使用整合策略、更少使用分离和边缘化策略完全中介。     

Reflections on the idea of personal fate and its psychopathology: Helene Deutsch's "Hysterical Fate Neurosis" revisited

The idea of a psychopathology of fate or what had come to be called a fate neurosis has failed to retain any established place in the structure of psychoanalytic thought. The clinical observations and theoretical formulations, to which the idea of a fate neurosis answered, have been subsumed in the course of things by more fundamental and systematic conceptualizations. A review of Helene Deutsch's (1930) paper, "Hysterical Fate Neurosis," is therefore bound to be largely an excursion into an area of intellectual history. However, such history never fails to shed light on certain ongoing clinical and theoretical problems that may have lost too much to current developments in psychoanalytic thought. It is with this historical purpose that the present study of Deutsch's classic paper on a fate neurosis is undertaken.     

Long ago it was meant to be: the interplay between time, construal, and fate beliefs

Fate means that an event was meant to be, that is, predetermined by prior unseen forces. Most people believe in fate, which seems at odds with similarly pervasive beliefs that alternative past actions would have brought about different circumstances (i.e., counterfactual beliefs). Two experiments revealed that construal level accounts for the relative plausibility of fate versus counterfactual explanations. Construal was manipulated in Experiment 1, such that goal pursuits framed in abstract ("why?") as opposed to concrete ("how?") terms heightened fate but not counterfactual attributions. Extending this finding, Experiment 2 showed that fate judgments were higher for temporally distant than recent past events, an effect mediated by construal perceptions. Neither counterfactual nor luck judgments varied with temporal distance. These findings help to explain how individuals explain complicated yet meaningful life events while extending the reach of Trope and Liberman's (2003) construal-level theory.     

Substituting the forest for the trees: social networks and the prediction of romantic relationship state and fate.

This research focused on perceptions held by heterosexual couples' friendship network concerning the couple's relationship. In a three-wave longitudinal study, we examined (a) whether these perceptions were similar to the couple's views of the relationship, (b) whether they predicted current relationship state and future fate, and (c) how they compared with the couple's perceptions in predicting fate. Consistent with within-dyad idealization, results from a North American sample indicated that network perceptions of relationship state were significantly more negative than those held by a couple. Although both the couples' and the total networks' perceptions predicted fate, friends of the female couple member were particularly successful at predicting relationship dissolution. An examination of possible mechanisms whereby friends may come to possess particularly predictive perceptions supported the role of couple-disclosure in this process.     

Maintaining faith in agency under immutable constraints: cognitive consequences of believing in negotiable fate

Negotiable fate refers to the idea that one can negotiate with fate for control, and that people can exercise personal agency within the limits that fate has determined. Research on negotiable fate has found greater prevalence of related beliefs in Southeast Asia, East Asia, and Eastern Europe than in Western Europe and English-speaking countries. The present research extends previous findings by exploring the cognitive consequences of the belief in negotiable fate. It was hypothesized that this belief enables individuals to maintain faith in the potency of their personal actions and to remain optimistic in their goal pursuits despite the immutable constraints. The belief in negotiable fate was predicted to (a) facilitate sense-making of surprising outcomes; (b) increase persistence in goal pursuits despite early unfavorable outcomes; and (c) increase risky choices when individuals have confidence in their luck. Using multiple methods (e.g., crosscultural comparisons, culture priming, experimental induction of fate beliefs), we found supporting evidence for our hypotheses in three studies. Furthermore, as expected, the cognitive effects of negotiable fate are observed only in cultural contexts where the fate belief is relatively prevalent. Implications of these findings are discussed in relation to the intersubjective approach to understanding the influence of culture on cognitive processes (e.g., Chiu, Gelfand, Yamagishi, Shteynberg, & Wan, 2010), the sociocultural foundations that foster the development of a belief in negotiable fate, and an alternative perspective for understanding the nature of agency in contexts where constraints are severe. Future research avenues are also discussed.     

Mikhail Lifshits and the fate of Hegelianism in the 20th century

In his essay “Das literarische Erbe Hegels” (“The fate of Hegel’s literary legacy”, 1931) Lifshits addressed the fate of Hegelianism in the first third of the 20th century. He observed a struggle surrounding Hegel’s heritage between Marxism on the one hand, and Neo-Hegelianism or ?the Hegel renaissance“ on the other hand and came to the conclusion that the only legitimate Hegel heir is—Marxism. According to Lifshits, Neo-Hegelianism exploits the “Hegelian state” to justify the modern power state by illegitimately shifting the meaning of the Hegelian concept of the state. Thanks to Kojève’s philosophy, a diffuse yet profound Neo-Hegelian influence continues to have an impact on modern thinking, which gives cause in this essay to examine Lifshits’ verdict on the illegitimacy of the Neo-Hegelian Hegel heritage by confronting his argumentation with Kojève’s Neo-Hegelian concept. So, this essay will update Lifshits’ perspective on the fate of Hegelianism and broaden it beyond the horizon that was available to Lifshits.     

Fate and the Fortune of the Categories: Kant on the Usurpation and Schematization of Concepts

In the early steps of the Transcendental Deduction in the Critique of Pure Reason, Kant briefly addresses the threat posed by usurpatory concepts such as ‘fate’ and ‘fortune’. Commentators have largely passed over these remarks, but in this paper I argue that a careful analysis of the reasons why ‘fate’ and ‘fortune’ are usurpatory reveals an important point about the relation between the Deduction and the Principles chapters of the Critique. In particular, I argue that ‘fate’ and ‘fortune’ are usurpatory because they are unable to discriminate between the particular contents of experience, and that this requires that Kant provide an account of how the categories are able to accomplish this task. And this in turn shows that the justificatory work begun in the Deduction can be completed only in the Schematism and Principles.     

Why people are reluctant to tempt fate

The present research explored the belief that it is bad luck to "tempt fate." Studies 1 and 2 demonstrated that people do indeed have the intuition that actions that tempt fate increase the likelihood of negative outcomes. Studies 3-6 examined our claim that the intuition is due, in large part, to the combination of the automatic tendencies to attend to negative prospects and to use accessibility as a cue when judging likelihood. Study 3 demonstrated that negative outcomes are more accessible following actions that tempt fate than following actions that do not tempt fate. Studies 4 and 5 demonstrated that the heightened accessibility of negative outcomes mediates the elevated perceptions of likelihood. Finally, Study 6 examined the automatic nature of the underlying processes. The types of actions that are thought to tempt fate as well as the role of society and culture in shaping this magical belief are discussed.     

Generalized Common Fate: Grouping by Common Luminance Changes

A critical step toward object recognition is the segmentation of a scene into relevant regions. One of the most important cues for segmentation is that of common fate: Elements that move together are grouped together. Here we describe a new instantiation of common fate, in which elements move together not through physical space, but through luminance space. Experiment 1 shows that when elements of a scene become brighter together or darker together, observers group those elements together. Experiments 2 and 3 show that this effect is not due to the availability of fixed luminance differences between target and background regions, but requires common changes within each region in the direction of luminance over time. The effect is differentiated from the recently discovered grouping cue of temporal synchrony, and is considered instead to be an extension of Wertheimer's original grouping factor of common fate. Common fate for luminance, or generalized common fate, is an extremely strong cue for the segmentation of a scene, yielding a tremendous advantage over grouping by fixed luminance cues.     

Emotional ties that bind: the roles of valence and consistency of group emotion in inferences of cohesiveness and common fate

In three studies, observers based inferences about the cohesiveness and common fate of groups on the emotions expressed by group members. The valence of expressions affected cohesiveness inferences, whereas the consistency of expressions affected inferences of whether members have common fate. These emotion composition effects were stronger than those due to the race or sex composition of the group. Furthermore, the authors show that emotion valence and consistency are differentially involved in judgments about the degree to which the group as a whole was responsible for group performance. Finally, it is demonstrated that valence-cohesiveness effects are mediated by inferences of interpersonal liking and that consistency-common fate effects are mediated by inferences of psychological similarity. These findings have implications for the literature on entitativity and regarding the function of emotions in social contexts.     

Citizenship Education and Human Rights in Sites of Ethnic Conflict: Toward Critical Pedagogies of Compassion and Shared Fate

The present essay discusses the value of citizenship as shared fate in sites of ethnic conflict and analyzes its implications for citizenship education in light of three issues: first, the requirements of affective relationality in the notion of citizenship-as-shared fate; second, the tensions between the values of human rights and shared fate in sites of ethnic conflict; and third, the ways in which citizenship education might overcome these tensions without falling into the trap of psychologization and instrumentalization, but rather focusing on providing opportunities for social and school practices that manifest shared fate and compassion in critical ways. It is argued that what teachers and schools should try to do is to make practices of shared fate and compassion possible through creating conditions for children and young people to experience what it means to enact such practices in sites of ethnic conflict. It is also suggested that teachers and schools in sites of ethnic conflict cannot produce ??new?? citizens on the basis of any values, no matter how ??noble?? these values may be. The most that can be done is to help children and young people to critically reflect upon the conditions under which people in sites of ethnic conflict can act on the basis of shared fate and compassion and provide support so that these possibilities can become realistic.     

Interindividual–intergroup discontinuity in the prisoner’s dilemma game: How common fate,proximity, and similarity affect intergroup competition

In two experiments with the PDG we manipulated the Campbell (1958), or Wertheimer (1923), indices of entitativity (common fate, proximity, and similarity) to examine when a set of individuals interacts with another set of individuals in the competitive manner that is characteristic of group-on-group interactions. Experiment 1 found that interactions between two 3-person sets were more competitive when participants within each set shared (vs. did not share) common fate. In Experiment 2, the Wertheimer–Campbell indices were manipulated for one 3-person set only (targets). Participants in the other 3-person set were sequestered in separate rooms (observers). Observers as well as targets were more competitive when targets shared (vs. did not share) common fate. Path analyses in both experiments supported the idea that common fate increases competition via increased own-set entitativity and subsequent greed, and via increased other-set entitativity and subsequent fear. We found no consistent evidence for the possible roles of proximity and similarity.     

Belief in common fate and psychological well‐being among Chinese immigrant women

Three studies were conducted to develop and test a construct of Chinese marital commitment in the context of immigration. ‘Belief in common fate’ refers to an unfailing devotion to a Confucian ideal of the marital union as hierarchical without regard for external contingencies or individual needs. Women who did not believe in common fate reported a more positive affect. When women reported the occurrence of a severe life stressor, a strong belief in common fate was associated with psychological distress and negative affect. We discuss the importance of considering contextual factors, such as migration and life adversity, in interpreting the significance of cultural belief systems.     

Rolling the Cosmic Dice: Fate Found in the Story of Nala and Damayanti

One major idea within the great epic of the Mahabharata is the concept of fate. Daiva, literally ‘of the gods’, could be said to direct or even manipulate every character and theme throughout the entire epic. The story of Nala and Damayanti offers us an opportunity for insight into Daiva within the epic as a whole. The short story, when placed in the Mahabharata, results in an interesting encapsulation of a love story, numerous metaphors and a tale of initial loss and eventual redemption. Through the investigation of each character's specific dharma, we will see that actions and consequences seemingly blend together, with an arguable disregard for the passage of time. Throughout the story of Nala and Damayanti, we will notice the overarching theme of fate. Human choice and divine authority are questioned as people and gods are unable to escape from what must be.     

Conditions affecting attempts to convert fate control to behavior control

This study examined the extent to which male and female subjects rewarded another like-sexed person as a function of his (her) performance, their fate control over his (her) rewards, and the extent to which he (she) had counterpower. Results supported hypotheses derived from social exchange theory and past studies of equity in that male (but not female) subjects tended to reward differentially the other most when their own payment was determined by his performance and they had high fate control. This effect, however, was not substantial, and, therefore, results suggest that persons are somewhat reluctant to convert their fate control to behavior control even under conditions in which such behavior is reasonable.     

由知识对伦理的辩护到伦理对知识的批判——论知识的伦理价值

古希腊哲学最早将美德与知识相联系,“真”的达到就是“善”的实现,人的合目的性是建立在其合规律性的基础上的,伦理学从此有了独立存在的根据。近代知识论提出“知识就是力量”,将获得知识与获得幸福视为同一,知识(理性)是建立伦理的绝对普遍的坚实基础,人的尊严和主体性成为伦理追求的最大价值。20世纪以来,由于科学知识的异化,“知识与人的幸福和命运问题”凸现在当代伦理学面前。为知识找寻一条“应然”的光明之路,不仅是伦理学的理论使命,也是人类自身的神圣使命。     

Beliefs about the causes of poverty in parents and adolescents experiencing economic disadvantage in Hong Kong

Over 2 consecutive years, parents and their adolescent children from 199 poor families in Hong Kong responded to the Chinese Perceived Causes of Poverty Scale, which assesses beliefs about the causes of poverty. The author abstracted 4 factors from the scale. Analyses showed that these factors (personal problems, exploitation, lack of opportunity, fate) were stable across time and across different samples. The author also found related subscales to be internally consistent. Regarding the effects of time, adolescents had weaker endorsement of the belief that poverty is caused by the personal problems of poor people over time. The author found parent-adolescent differences (parents vs. adolescents) and parental differences (fathers vs. mothers) regarding beliefs about the causes of poverty in terms of personal problems of poor people, exploitation, and fate.     

婚姻质量对父母协同养育的影响：基于共同命运模型的跨层中介分析

共同命运模型(common fate model, CFM)是在家庭或二元层面研究中值得信赖的模型, 其更好地解释了亲密关系内在的相互依赖性。本研究基于共同命运模型探讨了家庭整体婚姻质量对父母协同养育程度的影响, 以及教养能力感在两者间的跨层中介作用。采用问卷法分层整群抽取上海市幼儿园中孩子(平均年龄5.14岁, 年龄范围4~7岁)的父亲与母亲参与调研, 分两个时间段(T1, T2; 间隔1年)收集数据, 最终得到650个家庭的父亲、母亲的婚姻满意度问卷(T1), 教养能力感问卷(T2)和协同养育感知问卷(T2)数据进行分析。结果发现: (1)基于共同命运模型, 家庭层面的婚姻质量正向预测家庭层面的支持性协同养育, 并负向预测家庭层面的破坏性协同养育; (2)家庭层面的婚姻质量正向预测父母各自的教养能力感; (3)父母各自的教养能力感正向预测家庭层面的支持性协同养育, 并负向预测家庭层面的破坏性协同养育; (4)父母个人层面的教养能力感在家庭层面的婚姻质量与家庭层面的支持性协同养育和破坏性协同养育起中介作用。总之, 本研究基于追踪数据运用共同命运模型, 并结合家庭层面(婚姻质量和协同养育)和个人层面(教养能力感)探讨了教养能力感在婚姻质量与父母协同养育间的跨层中介效应, 为营造良好的家庭环境提供一定的理论支持与指导意见, 并进一步促进了共同命运模型发展。     

Evaluation of a victim as a function of fate similarity/dissimilarity

Upon observing a peer (victim) receive painful electric shocks as punishment for making errors in a serial learning task, subjects who anticipated a similar fate (n = 21) were significantly less likely to devalue the victim than those who did not anticipate a similar fate (n = 22). This finding supports the contention that an observer's devaluation of a suffering victim may vary as a function of anticipated fate similarity rather than perceived attitude or attribute similarity per se. Further, the data in conjunction with an additional, albeit marginally significant finding, suggest that derogation of the victim was more likely to be motivated by defensive attribution than a need to believe in a just world.