Between the sea and the shore: mediating the Nine Emperor Gods Festival in Singapore

The Chinese diaspora brought tablets and effigies of their Taoist gods with them when they migrated to Southeast Asia. Temples in the region hold annual festivals to evoke this passage from the sea to the shore, assisted by makeshift sets, props, and generators with floodlights. In this article, I examine the durational performances of the Nine Emperor Gods Festival in Singapore, which consist of people and deities moving in processions. What does it mean to perform spirituality between the sea and the shore? What happens when this coastline is constantly redrawn with land reclamation? There is a mobile imagery described here: technological media transport yet circumscribe the spiritual to the material stage onshore as devotees invite the deities to land. The spiritual is eventually pulled back, leaving behind its residue (ashes, footprints on the sand, talismans) as the deities depart. Spirituality performed along the coast through technological mediation reveals the contemporary nature of these religious practices.     

Study on a Christian Chinese sample: sense of self-worth,well-being and locus of control

The purpose of this study was to explore Chinese Christians’ sense of self-worth, well-being, locus of control and the correlations between these variables. One hundred and two Chinese Christians with a range of 18–40 years old were surveyed by the Scale of Self-worth, Chinese version of General Well-Being Scale and internal–external Locus of Control Scale. A control group of 134 Chinese non-Christians participated in the same survey. Christians scored lower on locus of control and higher on self-worth than the non-Christians. No significant general well-being difference was between the Christian and non-Christian samples. The correlations were significant between locus of control and self-worth/general well-being (negative) and between self-worth and general well-being (positive). Results suggest that Christians experience better self-worth and tend to be internals on locus of control.     

Same meaning but different feelings: Different expressions influence satisfaction in social comparisons

The same social comparison information may be expressed in different ways (e.g. ‘I am better than him’ versus ‘he is worse than me’). The results of four studies indicated that the way social comparison is expressed can affect an individual's satisfaction (i.e. ‘better’ versus ‘worse’). Specifically, in upward comparisons, the expression ‘I am worse than him’ makes individuals feel less satisfied than the expression ‘he is better than me’. In downward comparisons, those who use the expression ‘I am better than him’ are more satisfied than those who use the expression ‘he is worse than me’. The motivation of information processing acted as the mediator.     

Trait compassion is associated with the neural substrate of empathy

Individual differences in the personality trait Agreeableness underlie humans’ ability to interpret social cues and coordinate effectively with others. However, previous investigations of the neural basis of Agreeableness have yielded largely inconsistent results. Recent evidence has demonstrated that Agreeableness can be divided into two, correlated subdimensions. Compassion reflects tendencies toward empathy, sympathy, and concern for others, while Politeness reflects tendencies toward compliance and refraining from aggression and exploitation. The present study seeks to clarify the neural substrates of Agreeableness by examining whether structural differences in the brain show distinct associations with Compassion and Politeness. Results of a meta-analysis of fMRI studies examining empathy were used to generate hypotheses about the brain regions and networks that underlie trait Compassion. Results of a large-scale structural neuroimaging investigation (N = 275) were largely consistent with the meta-analysis: Compassion was positively correlated with gray matter volume in the bilateral anterior cingulate cortex (ACC) and anterior insula (AI). Further, these differences appear to be associated with Compassion specifically, as opposed to Politeness, suggesting that these two traits have at least partially distinct neuroanatomical substrates.     

Neural correlates of conventional and harm/welfare-based moral decision-making

The degree to which social norms are processed by a unitary system or dissociable systems remains debated. Much research on children’s social-cognitive judgments has supported the distinction between “moral” (harm/welfare-based) and “conventional” norms. However, the extent to which these norms are processed by dissociable neural systems remains unclear. To address this issue, 23 healthy participants were scanned with functional magnetic resonance imaging (fMRI) while they rated the wrongness of harm/welfare-based and conventional transgressions and neutral vignettes. Activation significantly greater than the neutral vignette baseline was observed in regions implicated in decision-making regions including rostral/ventral medial frontal, anterior insula and dorsomedial frontal cortices when evaluating both harm/welfare-based and social-conventional transgressions. Greater activation when rating harm/welfare-based relative to social-conventional transgressions was seen through much of ACC and bilateral inferior frontal gyrus. Greater activation was observed in superior temporal gyrus, bilateral middle temporal gyrus, left PCC, and temporal-parietal junction when rating social-conventional transgressions relative to harm/welfare-based transgressions. These data suggest that decisions regarding the wrongness of actions, irrespective of whether they involve care/harm-based or conventional transgressions, recruit regions generally implicated in affect-based decision-making. However, there is neural differentiation between harm/welfare-based and conventional transgressions. This may reflect the particular importance of processing the intent of transgressors of conventional norms and perhaps the greater emotional content or salience of harm/welfare-based transgressions.     

正念父母心:正念教养理论、机制及干预

父母教养及其对孩子的影响一直是发展心理学的一个重要主题,而正念教养(mindful parenting)则是关注如何帮助父母进行有效教养。正念教养是将一般的正念应用于亲子互动中,指父母对孩子和教养行为的有意的、此时此刻的和不评判的注意和觉知。正念教养对父母自身、孩子和亲子关系都具有积极的作用。研究者发展了两个正念教养的干预项目并通过实证研究检验这两个项目的干预效果。未来的研究可以采用更加严谨的设计并采用不同的评估方法来评估正念教养的干预效果。正念教养的作用机制也是未来研究有待进一步探讨的问题。     

基于行动者-对象相互依赖模型探究牺牲动机对亲密关系满意度的影响

目的:探究牺牲动机对亲密关系满意度的影响以及知觉到对方牺牲动机的中介作用。方法:对168对情侣采用亲密关系满意度、牺牲动机和知觉到对方的牺牲动机量表来测量,并运用行动者-对象相互依赖模型进行分析。结果:行动者效应:知觉到对方的牺牲趋近动机是牺牲趋近动机和关系满意度的中介变量。对象效应:只发现女性的牺牲趋近动机通过正向影响男性知觉到的牺牲趋近动机从而正向影响男性的关系满意度。结论:本研究有助于理解恋人双方做出牺牲行为背后的动机对于双方关系满意度的影响。     

Impulsivity as a precedent factor for problematic Internet use: How can we be sure?

Previous research has suggested that problematic Internet use (PIU) is associated with impulse control disorder. Although researchers have suggested that impulsivity is a risk factor for PIU, the literature lacks longitudinal evidence on the relationship between impulsivity and PIU. We aimed to use a cross‐lagged analytic framework to identify temporal order effects and hypothesised that impulsivity was the precedent factor for PIU. In a panel sample of college students (N = 367), trait impulsivity and PIU were measured in the spring of freshman year and in their junior year. The measures included a self‐developed PIU Scale and the revised Impulsiveness Scale based on Barratt's concept. We found that “non‐planning impulsivity” was not associated with PIU. The “motor impulsivity” subfactor was thus adopted in the cross‐lagged model. The results suggest that motor impulsivity and PIU were stable across time. Motor impulsivity at Time 1 positively predicted PIU at Time 2, but PIU at Time 1 did not predict motor impulsivity at Time 2. A further investigation using gender as a moderator found a gender difference in the temporal relationship. Because motor impulsivity is a risk factor for PIU, potential prevention strategies based on this result are suggested.     

宽宏大量与睚眦必报:宽恕和报复对愤怒的降低作用

本研究通过3个实验比较宽恕和报复对愤怒的降低作用。采用假设情景的方法,实验1通过在冒犯行为之后直接启动宽恕或报复,结果显示宽恕比报复对愤怒的降低作用更好,并且对消极情绪也具有降低作用;实验2考察在不同冒犯行为意图下宽恕与报复对愤怒的降低作用,结果显示不管是有意而为还是无心之过的冒犯行为,宽恕对愤怒的降低作用均要优于报复。实验3要求被试在冒犯行为后进行宽恕或报复,结果显示宽恕和报复对愤怒均有降低作用,但是宽恕的降低效果要显著优于报复。研究显示,对于冒犯行为后的愤怒感,宽恕的降低作用优于报复。     

Dendrite growth velocity in the undercooled melt of glass forming Ni50Zr50 compound

Glass-forming Ni₅₀Zr₅₀ intermetallic compound is containerless undercooled and solidified using electrostatic levitation. Large undercoolings up to ?T = 300 K are achieved. The dendrite growth velocity of the congruently melting alloy is measured as a function of undercooling using a high-speed camera technique. The experimental data is analysed within a sharp interface theory. It is found that the driving force of crystallisation is controlling the growth kinetics at ?T < 250 K but at larger undercoolings the growth kinetics is progressively controlled by atomic diffusion. This leads to a slowing down of the growth velocity. The maximum velocity and the temperature at which the maximum occurs (T_max) are inferred from the dendrite growth velocity – undercooling relation. The relation of the temperature T_max and the glass temperature fits into a general classification scheme for glass-forming systems. The kinetic and thermal undercooling terms are calculated within dendrite growth theory as a function of the total undercooling. At ?T > 126 K, the kinetic undercooling dominates and increases rapidly with the undercooling ?T. The maximum prefactor of the kinetic undercooling is plotted vs. the reciprocal temperature. Its temperature dependence is discussed.