Cultural differences in asymmetric beliefs of interpersonal knowledge in vertical and horizontal relationships

Previous studies have reported that our interpersonal knowledge shows an asymmetry; that is, we tend to believe that we know and understand other people's thoughts and feelings better than other people know and understand our own thoughts and feelings. In the present study, the authors compared American (114 men, 192 women) and Korean (99 men and 98 women) students to examine whether the asymmetry is greater in collectivistic than in individualistic culture in two types of relationships: horizontal (with best friends) and vertical (with parents). On all three items--Know, Understand, and Visibility--asymmetry was found for both horizontal and vertical relationships. Further, the Understand and Visibility items showed greater asymmetry for the Korean group than for the American group. It was concluded that asymmetry is greater in collectivistic than in individualistic culture. The cultural differences can be explained by self-consistency, sensitivity to social consequences, parent-child interaction, and living arrangement.     

The Aggressiveness of Playful Arguments

Some people report that they argue for play. We question whether and how often such arguments are mutually entertaining for both participants. Play is a frame for arguing, and the framing may not always be successful in laminating the eristic nature of interpersonal argumentation. Previous research and theory suggest that playfulness may be associated with aggression. Respondents (N = 199) supplied self-report data on their arguing behaviors and orientations. We found support for the hypothesis that self-reported playfulness and aggression are directly associated. We found less evidence for our hypothesized inverse association between self-reported playfulness and indices of cooperation and avoidance. Self-reports of playfulness are not significantly associated with expert coders’ ratings of either playfulness or aggressiveness. The claim that an argument is playful should be met with skepticism, although playful arguments are possible.     

论道德境界的划分

一种好的道德境界划分法,应既能为提升人格道德水平提供路向指标,也能为评判人格道德水平提供有效尺度。道德划境法不外以事划境与以人划境这两种。比较而言,孔子的以人划境法是最可取的,但仍有明显不足。而从构成个人道德意识的五个方面,即道德知识、道德情感、道德意志、道德理智、道德信念,去区分人的道德境界,可将人格的道德水平划分为小人境界、俗人境界、庸人境界、君子境界和完人境界这五个由低到高的层次。     

齐鲁人与两汉地方治安

各级地方官作为维护治安职能的主要承担者,是关系地方治安好坏与否的关键因素。两汉社会的治安问题主要集中于三个方面：一是以豪强大姓为主、对社会治安严重破坏的地方恶势力;二是遭遇天灾人祸的诸多灾民、流民;三是官逼民反,以农民为代表的社会下层反抗势力。针对这些不同情况、不同性质的问题,许多齐鲁籍官吏采取了不同的措施和方法,并且留下大量施政范例,在社会治安方面为后人提供了有益的借鉴。     

友谊的结构研究——一项对大学生友谊内隐观的调查研究

本文对大学生友谊概念的表征进行了初步的探究。研究者依据激活扩散模型,采用字词联想法来搜集数据。采用“友谊”一词为刺激,让269名大学生被试进行自由联想,选出前80个联想频率在4.0%以上的高频词语(概念)作为分析单位,做成卡片另请100名大学生进行分类,然后根据它们之间的关系亲疏程度实施系统聚类分析。结果发现,友谊概念在大学生群体的心目中是从以下4个方面来表征的:①关心与支持;②分享与交流;③共同活动与联系;④矛盾及冲突。     

Measuring generalised expectancies for negative mood regulation in China: The Chinese language Negative Mood Regulation scale

Negative mood regulation expectancies (NMRE) represent people's confidence that they can alleviate their negative affect or induce a positive emotional state through thought or action. NMRE predict coping behaviour and mood outcomes for individuals under stress. Since 1990, much research documents the reliability and validity of the English language Negative Mood Regulation (NMR) scale as a measure of NMRE. The current research reports two studies developing a Chinese language translation of the NMR (NMR‐C) scale that goes beyond literal translation to be a culturally sensitive measure of NMRE in China. In Study 1, 713 college students from both a major city and a rural setting in China were surveyed. Data support the resulting 32‐item NMR‐C's reliability (alpha = .88) and validity. The NMR‐C showed both direct and indirect links to depression and anxiety; coping mediated the indirect effect. In Study 2, 331 prison police officers in three Chinese provinces participated. NMRE buffered the effect of high role pressure, moderating the relationship between prison police role stress and job engagement. Results of the two studies support the reliability and validity of the Chinese language NMR scale and parallel results found with measures of NMRE in the West and in other Asian countries.     

Examining recognition criterion rigidity during testing using a biased-feedback technique: Evidence for adaptive criterion learning

Recognition models often assume that subjects use specific evidence values (decision criteria) to adaptively parse continuous memory evidence into response categories (e.g., "old," "new"). Although explicit pretest instructions influence criterion placement, these criteria appear extremely resistant to change once testing begins. We tested criterion sensitivity to local feedback using a novel biased-feedback technique designed to tacitly encourage certain errors by indicating they are the correct choices. Experiment 1 demonstrated that fully correct feedback had little effect on criterion placement, whereas biased feedback during Experiments 2 and 3 yielded prominent, durable, and adaptive criterion shifts, with observers reporting that they were unaware of the manipulation in Experiment 3. These data suggest that recognition criteria can be easily modified during testing through a form of feedback learning that operates independently of stimulus characteristics and observers' awareness of the nature of the manipulation. This mechanism may be fundamentally different from criterion shifts following explicit instructions and warnings, or shifts linked to manipulations of stimulus characteristics combined with feedback highlighting those manipulations.     

Cultural orientation in Southeast Asian American young adults

The study assessed cultural orientation in a group of 188 Southeast Asian American American-born and early-arriving (by age 5) young adults using the General Ethnicity Questionnaire--Southeast Asian and American versions. The sample included 98 Vietnamese, 45 Cambodian, and 45 Hmong college students in California. As hypothesized and in support of the bidimensional model, overall orientation to ethnic and American cultures were independent of each other, and predicted, respectively, by ethnic and American cultural domains. The three ethnic groups did not vary on level of cultural orientation, but their endorsement of ethnic and American cultures differed across domains. Specifically, they enjoyed American mass media and cultural activities more than ethnic media and activities, and were more fluent in English than their ethnic language. However, they expressed greater ethnic pride and a stronger overall Southeast Asian orientation than American pride and orientation.     

Performative contradiction and the regrounding for philosophical paradigms

As a unique method of philosophical argument, performative contradiction attracted general attention after the change in direction of pragmatics in the twentieth century. Hintikka used this method to conduct an in-depth analysis of Descartes’ proposition “I think, therefore I am,” providing a proof which is a model in the philosophical history; Apel absorbed performative contradiction into his own framework of a priori pragmatics; and Habermas introduced it into the theory of formal pragmatics and rendered it an effective weapon of debate. Wittgenstein, who had fallen into the trap of performative contradiction in Tractatus Logico-Philosophicus, later managed to extract himself from it and indeed used the methodology of performative contradiction to cure the ills of philosophy, making it a general philosophical method. Through analysis of its connotations and classic examples of its use we can see that it is crucial in refuting extreme relativism and skepticism, and hence provides methodological support for a new foundation for philosophical paradigms. Translated by Wang Xuan from Zhongguo Shehui Kexue 中国社会科学 (Social Sciences in China), 2007, (3): 67–76