A Cross-Cultural and Developmental Analysis of Self-Esteem in Chinese and Western Children

In this review, we examine the construct of self-esteem from a cross-cultural perspective in Chinese and Western children and adolescents. We also explore the role of childrearing practices in the development of self-esteem in these different cultures. In doing so, we first review the concepts of emic (i.e., variations in patterns of behavior within a given culture) and etic research (i.e., variations in common patterns of behavior or activities across cultures). Then, we invoke Berry's notions of “imposed-etic” and “derived-etic” approaches (J. Berry, 1989) in understanding crucial cross-cultural differences that are evident in the literature. We pose basic questions such as: (1) What does self-esteem “look” like in Chinese children? (2) How do childrearing practices in China influence the development of self-esteem in children? And, (3) what are the limitations of cross-cultural research in understanding a phenomenon such as self-esteem? We suggest that self-esteem does not “mean” the same things across these collectivist and individualistic cultures. We conclude our discourse with specific recommendations for clinical theory, research, and practice.     

The Eight Trigrams of the Chinese I Ching and the Eight Primary Emotions

Durkheim and Mauss, in Primitive Classification , concluded that the emotions play a causal role in the history of dual symbolic classification systems, but could not test this intuitive speculation because they saw a classification of the emotions as impossible. In this paper a portion of Plutchik's psychoevolutionary model of the primary emotions are assumed to be valid and are then investigated through analysis of one of their three case studies of primitive classification, that of classification in ancient China, where their emphasis was on the eight "trigrams" or "powers" that they saw arranged in a "divinatory compass." The trigrams are three-line components of the "hexagrams," the six-line figures that are interpreted as master signs in I Ching divination rituals. Using Plutchik's psychoevolutionary classification of the emotions as a basis of comparison, especially his model of the primary emotions as adaptive reactions to the positive and negative experiences of four existential problems – identity, temporality/reproduction, hierarchy, and territoriality – it is found that both trigrams and primary emotions exist as four pairs of opposites. The eight trigrams and eight primary emotions similarly can be seen as adaptive reactions to the four basic problems of life. Through structural analysis, correspondences between the trigrams and the primary emotions are developed, the result being that the primary emotions are structurally isomorphic and very close in first meanings to the primary attributes of the trigrams. Implications of this isomorphism of structure for the development of a social psychology of the emotions are discussed.     

论西方环境伦理学对我国生态文明理论研究的影响

以"人类是否对自然承担直接道德义务"的问题为根据,可以将西方环境伦理学划分为非人类中心主义和人类中心主义两种类型。这两种类型的环境伦理学存在尖锐的分歧和激烈的争论背后却具有理论基础、价值立场的一致性。从理论基础的一致性看,它们都割裂自然观与历史观的辩证统一关系,这使得它们不去探讨一定的社会制度和生产方式下人类和自然之间的实际的物质与能量交换关系是如何断裂的,进而把生态危机的本质归结为生态价值观的危机,秉承的都是一种抽象的文化价值决定论;从价值立场的一致性看,它们不仅都是为资本主义制度和生产方式辩护的伦理学,而且漠视人民群众和发展中国家为了消除贫困追求生存的发展权与环境权,是一种以追求"生活质量为导向"的"西方中心主义"的环境伦理学。我国的生态文明理论研究开始于对西方环境伦理学的引进、评介,由此形成借鉴或认同人类中心主义或非人类中心主义两种类型的生态文明理论。随着学术界对西方环境伦理学在理论基础和价值立场上的缺陷的认识更加深入,学术界提出了环境伦理学本土化的理论主张,这也使得学术界开始运用马克思主义关于人与自然关系的理论,在吸收西方环境伦理学积极成果的基础上,建构中国形态的生态文明理论,...     

社会生物学伦理观评介

威尔逊通过社会生物学的研究,指出动物的社会行为有其生物学的基础。他认为人类的利他主义伦理也同样有着生物学基础,从而提出了以生物行为科学解释伦理本质的伦理观。社会生物学伦理观,是一座联接伦理学与自然科学的桥梁。当今时代,进一步深入研究社会生物学伦理观,对于完善伦理学的科学基础,对于如何恰当地开展社会伦理教育都具有重要的意义。     

从心理学角度看宗教与社会和谐

从世界来看,目前世界人口约60亿,各种宗教信徒就达48亿,占世界人口的4/5左右。从我国情况来看,我国是个多宗教的国家,中国公民的宗教信仰自由权利受到宪法和法律的保护。目前,我国宗教信仰者已经达1亿多。我国有56个民族,其中55个少数民族多有自己的宗教信仰。因此,中国共产党第三代领导核心江泽民同志曾指出:“要了解     

马克思论宗教

十九世纪四十年代是马克思的辩证唯物主义和历史唯物主义世界观形成的重要时期,也是马克思的无神论宗教观形成的时期。宗教和宗教问题在马克思主义形成的过程中占有重要的位置。在1848年发表的《共产党宣言》中,针对从宗教的、哲学     

简论经济德性

经济德性不是经济和德性或经济和道德之间的简单、机械的相加,经济和德性或经济和道德正如一枚硬币的两面一样,是社会现象的两个方面.经济是人之经济,是人际关系之经济,它必然蕴含着生产责任意识、经营境界、经济行为规范和经济品质等德性内涵.而且,这些德性有着其他经济因素所不可替代的功能.     

社会排斥对青少年自伤的影响:羞耻感的中介和认知重评的调节

通过3个行为实验考察了社会排斥对青少年自伤的影响。实验1发现,社会排斥和自伤经历能明显增加青少年的自伤时长(假设1);实验2进一步验证假设1,并验证了羞耻感的中介作用(假设2);实验3验证了认知重评对羞耻感中介效应的调节作用(假设3)。结果表明,社会排斥通过诱发羞耻感影响青少年自伤,但采用认知重评的情绪管理策略能够有效阻断羞耻感的中介作用。本研究为青少年自伤的认知干预提供了有力的实证支持。     

Using Response Times and Response Accuracy to Measure Fluency Within Cognitive Diagnosis Models

Psychometrika - The recent “Every Student Succeed Act" encourages schools to use an innovative assessment to provide feedback about students’ mastery level of grade-level content...     

一桩发生在我家的真实故事——“大仙”的话咋不灵了

我的公公2006年83岁了,是1941年参加革命工作的离休干部。他平时身体很好,80岁以前没