时尚的社会心理学

本文是一篇关于“时尚”这个社会现象的社会学、社会心理学研究的论文。文章从探讨什么是时尚及其来源入手,研究了时尚与城市文化的关系,并从社会认知和社会态度的角度解释了一系列的时尚现象,从社会群体知识方面,不仅分析了时尚群体的概念,还讨论了时尚与不同社会阶层心理、不同职业心理的关系,最后,阐述了时尚的全球化传播对文化变迁、文化融合的推动作用。相信本文对将来进一步了解时尚现象以及时尚群体这个分散集群的心理和行为会起到一定的作用。     

城市审美文化研究的若干问题

伴随着中国加快城市化的进程和进入消费社会,城市审美文化应当成为当代审美文化研究的一个新兴的重点领域;城市审美文化研究有着自身的独特视域和文化形态,并且贵在形成独特的文化特色;城市审美文化建设与城市的精神文明建设有着内在的紧密关联,应当发挥其对市民特别是青少年的陶冶引领作用;城市审美文化研究以彰显城市的文化个性,提升城市的文化竞争力为旨归.     

时尚的美学分析

时尚产生于各社会阶层具有流动性的社会中。上层社会为维护社会地位和高尚品位而创造并引领时尚,这种时尚趋势逐渐向下层社会渗透并传播的过程构成了时尚的生成机制。时尚的生成是大众审美权利拓展的表现,而时尚的传播则促成了审美趣味的变更,时尚的生成与传播让更多的人享受并体验到时尚美。当前的时尚消费表现出了审美化的倾向,时尚消费是审美化消费的具体体现。     

时尚文化对当代大学生价值观的影响

时尚文化以其鲜明的求异、前卫、创新等特征易被"90后"大学生接受,对有特殊心理需求的大学生产生较强的渗透力.但由于时尚文化成分复杂、良莠并存,对"90后"大学生价值观的形成、发展产生了极其深刻而广泛的影响,导致他们价值取向多元化、价值目标功利化、价值评价审美化.高校要合理引导"90后"大学生的时尚观,使他们在时尚文化中净化心灵、领悟崇高、升华认识,真正树立起高尚的价值观.     

论中国人审美想象力的独特民族性

中国人的审美想象力具有独特的民族性,它深深植根于中国独特的地理生态环境与社会文化环境之中。中国独特的地理环境与社会文化环境在本源上影响了中国人审美想象力的发展,同时中国古代儒、道、禅的哲学观又为中国人的审美想象力特征提供了哲学基础和理论前提,这一切又最终形成了中国人审美想象力的独特心理过程。     

西方绘画的写实和中国绘画的写意

中、西方绘画由于社会历史条件、文化传统、民族审美心理的不同,形成各具特色的两大审美体系:西方绘画以再现、摹仿、写实取胜.中国绘画以表现、抒情、写意见长.两者都对人类艺术贡献巨大.     

心理控制源期望的认知－知识系统模型

在总结了有关心理控制源期望的理论与实证证据的基础上,结合作者近年来在责备、辩解、生活事件知觉与心身健康关系方面的研究,将心理控制源期望重新界定为一种“认知－知识系统模型”：个体的心理控制源期望既在总体上表现为一种一般性的内控或外控的倾向性,又受对情境特点的认知的影响,两者有交互作用,而且社会文化环境的特点也起重要的作用。这一模型总结了中国被试的研究结果,并且在人格、社会心理及临床心理学的有关理论和研究方面也有重要的参考价值。     

基于文化的心理复原力研究

随着对个体心理复原力研究不断深入,文化作为影响个体心理复原力的重要因素日益受到关注,研究者在厘清文化与复原力之间的关系后,尝试以积极心理学的视角,将中国传统文化中"天人合一"、"以人为本"、"自强不息"、"厚德载物"等文化精神引入到个体心理复原力发展的过程中,为个体心理复原力的研究贡献价值。     

浅谈酒吧设计

酒吧空间是人们进行社会礼仪、感情交流的重要场合之一,酒吧消费更是现代人享受不同品位餐饮娱乐文化的生活方式。优秀的酒吧设计能有效地提升空间的美学品位和艺术审美效果,获得一种闲情雅致的体验和文化情趣美。现在酒吧设计也在经济发展浪潮的推动中和时尚文化的洗礼中异军突起,在餐饮娱乐空间设计中发挥着极其重要的作用。     

文化震荡及其对个体心理健康的影响

当前我国正在经历的急剧社会文化变迁对众多个体心理产生了强烈冲击,形成了文化震荡,并在不同程度上影响了其心理健康。研究表明,由于不同个体的经历和应付方式不同,其对文化震荡的承受能力也不同。因此,深入研究文化震荡的形成及其对不同个体的影响,充分挖掘各种文化有益于维护个体心理健康的宝贵遗产,建立个体心理健康防卫、救护机制和社会安定预警机制,是一项刻不容缓的紧迫任务。     

时尚消费:意义表达与自我建构的工具

本文视时尚消费为一种文化现象,并在麦克莱肯的意义转移模型基础上提出意义互动模式,强调消费者的消费主体地位和时尚消费的创造性功能,指出消费者不仅接受着文化内涵,同时也通过自己的解构和重构积极地进行着意义和自我的建构。作为现代社会不可避免的现象,消费就这样以其独特的方式成为意义表达和自我建构的工具。     

消费时代大众文化的审美伦理与哲学省思

随着经济全球化的发展,以消费主义为标志的后现代文化思潮对中国当代社会的全方位浸染已是在所难免,以情感制作与“快适伦理”为表征的“后情感主义”审美趋向日渐明朗。然而,大众文化承诺给人们的欢乐神话与身体解放,却往往陷入娱乐透支后的身心疲乏和性感聚焦后的精神空幻,形象的欲望满足取代了文化的意义追索,审美正义与文化伦理成为亟待解决的现实问题。消费时代的大众文化完全无视生命中的“痛苦”、“严肃”、“庄严”与“意志”一端,沉溺于“人生幻觉”“瞬间的快感”,在世俗娱乐中丧失起码的自知与清明,不但以“媚俗”为荣甚至以“恶俗”为乐,踏越了文化伦理的底线,使中国文化道统愈陷困境。     

Inferring Behavior From Partial Social Information Plays Little or No Role in the Cultural Transmission of Adaptive Traits

Many human cultural traits become increasingly beneficial as they are repeatedly transmitted, thanks to an accumulation of modifications made by successive generations. But how do later generations typically avoid modifications which revert traits to less beneficial forms already sampled and rejected by earlier generations? And how can later generations do so without direct exposure to their predecessors' behavior? One possibility is that learners are sensitive to cues of non-random production in others' behavior, and that particular variants (e.g., those containing structural regularities unlikely to occur spontaneously) have been produced deliberately and with some effort. If this non-random behavior is attributed to an informed strategy, then the learner may infer that apparent avoidance of certain possibilities indicates that these have already been sampled and rejected. This could potentially prevent performance plateaus resulting from learners modifying inherited behaviors randomly. We test this hypothesis in four experiments in which participants, either individually or in interacting dyads, attempt to locate rewards in a search grid, guided by partial information about another individual's experience of the task. We find that in some contexts, valid inferences about another's behavior can be made from partial information, and these inferences can be used in a way which facilitates trait adaptation. However, the benefit of these inferences appears to be limited, and in many contexts—including some which have the potential to make inferring the experience of another individual easier—there appears to be no benefit at all. We suggest that inferring previous behavior from partial social information plays a minimal role in the adaptation of cultural traits.     

Structure sociale et cultures organisationnelles : une application du modèle des représentations sociales

The theme of organizational culture has been subject of many studies, which postulates are divergent. Consensual, shared and transmitted by the direction for some persons, they follow from the articulation of professional identities models for other persons. Social representation theory can allow us to understand that co-existence of consensual and specific elements, depending on the social structure of the organization. A questionnaire, developed after 24 semi-directive interviews, has been submitted to 95 employees of a large distribution company. Results show that organizational culture is a representation organized on six themes, socially elaborated on the interaction of groups situated in different positions. Consensual elements pass through the various groups, and some elements, more specifics, show the differences between these groups, depending on their strategic links.     

Aesthetics as evaluative forms of agency to perceive and design reality: A reply to aesthetic realism

Following a naturalist-realist point of view, this paper attempts to contribute to the metaphysical question of whether or not reality includes aesthetics. During evolution, cognitive agents have constructed (goal-directed) regulatory abilities forming anticipatory contents in the form of feelings regarding opportunities for interaction. These feelings are considered to be the fundamental part of an evaluative or (what in this paper considered as aesthetic) behavior through which agents show a preference to aspects of their external world. Thus, ‘aesthetic’ denotes an agential behavior based on an organization of processes integrated in a form that identifies, evaluates, and compares sources of interaction-success or error in specific aspects of external reality. While agents approach the same aspects of reality as they all interact with the same world, our claim is that aesthetic normativity cannot be an objective feature of this reality. This model overcomes problems of correspondence in the sense that an agent's actions and thoughts ought to react to any pre-given (aesthetic) quality or norm, while at the same time it emphasizes the self-directedness of aesthetic behavior that enables the development of creative forms of cognition.     

论儒家大同思想对毛泽东设计中国社会模式的影响

儒家大同思想在中国二千年的政治文化中影响深远。毛泽东深受中国传统文化影响。其中儒家大同思想的影响尤其巨大。这种影响渗透在其政治思维中,成为他日后设计中国社会模式的重要文化基因。毛泽东设计的具有儒家大同思想和空想社会主义色彩的社会模式,在中国的实践中由于严重脱离实际和生产力发展水平,耗费了大量的社会资本,使中国的现代化进程遭遇重大挫折。     

Group norms and excessive absenteeism: The role of peer referent others

Drawing from social identity and social influence theory, we propose that the absence-related norms of an individual’s work-based referent others will have a significant effect on the likelihood of excessive absence behavior. We then develop and test a model of the social mechanisms potentially underlying the relationship between referent absence norms and the likelihood of excessive absence behavior. Our findings indicate that referent group norms significantly explain excessive absence behavior, even when taking into account the absence norms associated with the formal organizational units within which these referent groups are often nested. They also indicate that permissive referent group norms are likely to have a greater impact on the probability of target excessive absence when the target has a more conformist disposition. Finally, post-hoc findings suggest that the more negative targets’ perceptions of the consequences of absenteeism, the more attenuated the impact of permissive group norms on excessive absence behavior.     

Materialism and Fashion Consciousness: The Moderating Role of Status Consumption Tendencies and Religiosity

Understanding whether materialistic values translate directly into fashion consciousness or whether it is the status consumption and religiosity that intensifies this relationship within the specifics of explicitly religious consumers is important as fashion consumption appears to occupy a focal position both socially and economically in the lives of many. The Islamic fashion clothing market has begun to attract recent attention and is becoming an area of interest in consumer research. The Turkish Islamic fashion clothing consumptionscape that reached a yearly sales volume of $39 billion in 2013 within a $266 billion global market shows that the explicitly Muslim Turkish consumer gains excitement and pleasure from keeping up‐to‐date with fashion. Utilizing a unique data set from a survey in Istanbul this article examines the relationships between materialism, status consumption tendencies, intrinsic religiosity, and fashion‐novelty consciousness. Strong evidence is found for the positive relationship of materialism to fashion‐novelty consciousness. In addition, intrinsic religiosity has been identified to have a negative moderating effect on the materialism‐fashion‐novelty consciousness association.     

Something from nothing: exploring dimensions of children's knowing through the repeated reading of favourite books

Witte‐Townsend and DiGiulio explore some of the dimensions of knowing that children, teachers and parents may engage together during story‐time. They reflect on some of their own long‐term relationships with children and children's books, especially Phoebe Gilman's Gilman P 1992 Something from nothing (New York, NY, Scholastic Inc)  [Google Scholar] Something from nothing (published in 1992) and Simms Taback's Taback S 1999 Joseph had a little overcoat (New York, NY, Viking‐Penguin)  [Google Scholar] Joseph had a little overcoat, published in 1999. The authors probe issues such as why children ask to hear a favourite story over and over and why they suddenly abandon all interest and move on to a new book. They explore the meaning of the silences that sometimes arise during story‐time, pooling around the young listeners as the last words of the book are read. Witte‐Townsend and DiGiulio remind us of the value of literature in the lives of children and they affirm that the reading and re‐reading of favourite stories enables the understanding of complex human issues and contributes significantly to social, emotional and spiritual growth.     

论社会科学的重要性--兼论淄博齐文化大市建设与社会科学的关系

社会科学的重要性越来越被人们发现和重视,在我国更是如此。社会科学对于一个国家、一个地区的经济和文化等方面的发展,特别是经济发展到一定程度以后,其巨大作用将日益凸显出来。我国是具有悠久历史文化传统的国家,这些悠久历史文化传统源于我国各个地方地域文化,是这些地域文化的有机统一。从社会科学的各个角度挖掘和研究这些历史文化遗产,无疑能够增加这些地区的文化底蕴,从而增强这些地区的社会和经济发展的后劲。社会科学意义重大,它是我们党领导人民取得胜利的重要法宝;它是我们党领导人民进行社会主义建设的重要法宝;它还是我们党领导人民进行改革开放的重要法宝。