Effects of media violence on viewers' aggression in unconstrained social interaction

This article provides a meta-analytic review of the experimental effects of media violence on viewers' aggression in unstructured social interaction. In the reviewed experiments, children or adolescents were exposed to violent or control presentations and their postexposure behavior was coded for aggression during spontaneous social interaction. Exposure to media violence significantly enhanced viewers' aggressive behavior when the findings were aggregated across studies, but the effect was not uniform across investigations. Only suggestive evidence was obtained concerning moderators of the effect: Marginally stronger relations were obtained in those studies using a cross-section of the normal population of children (vs. emotionally disturbed children) and in those studies conducted in laboratory settings (vs. other contexts).     

Sensation seeking and financial risk taking in everyday money matters

The present study investigated the degree to which the previously established relationship between sensation seeking and risk taking associated with gambling could be extended to everyday financial matters (e.g., personal banking activities). The subjects, classified into high and low sensation seekers, were asked to make a series of everyday financial decisions that varied in their degrees of risk. Overall, the results indicate high sensation seekers displayed greater risk-taking tendencies in everyday financial matters than low sensation seekers. This difference in everyday financial risk taking between high and low sensation seekers was also found within each gender group. Implications and suggestions for future research involving sensation seeking in other personal and professional financial decision-making areas are also presented.     

Junzi living in liberal democracy: What role could Confucianism play in political liberalism?

It has been widely argued that East Asian governments should be permitted to promote Confucian values. Recently, Zhuoyao Li rejected this view and advocates that East Asian governments should be neutral to all cultures and religions, including Confucianism. Nevertheless, Li believes that Confucianism does not loses its significance in a political liberal state because Confucians can still propose laws and policies, so long as their proposals are justified by public reason. In this paper, I argue that Li misunderstands the true significance of Confucianism in his model. Under the constraint of public reason, Confucians can hardly give any novel input in public deliberation. Rather, I believe that the contribution of Confucianism is to educate citizens to become fully just in the private sphere. Citizens may learn to be unjust if injustices are common in the private sphere. However, a political liberal state would be criticized as being overly invasive if it directly regulates the private sphere. Hence, I propose a division of educational labour between political liberalism and Confucianism in the public and private sphere. Finally, I use the Confucian workplace as an example to show how rituals in the workplace can enhance citizens’ sense of justice in the private sphere.     

Stimulus spacing effects in duration perception are larger for auditory stimuli: Data and a model

Models of duration bisection have focused on the effects of stimulus spacing and stimulus modality. However, interactions between stimulus spacing and stimulus modality have not been examined systematically. Two duration bisection experiments that address this issue are reported. Experiment 1 showed that stimulus spacing influenced the classification of auditory, but not visual, stimuli. Experiment 2 used a wider stimulus range, and showed stimulus spacing effects for both visual and auditory stimuli, although the effects were larger for auditory stimuli. A version of Temporal Range Frequency Theory was applied to the data, and was used to demonstrate that the qualitative pattern of results can be captured with the single assumption that the durations of visual stimuli are less discriminable from one another than are the durations of auditory stimuli.     

What makes a meaningful life? Examining the effects of interpersonal harmony,dialectical coping,and nonattachment

Past cross‐cultural research on well‐being has tended to base Eastern construction of well‐being on the interdependent self‐construal, mainly as an offshoot of Confucius relationalism. However, other influential philosophical traditions in East Asian societies (i.e., Taoism and Buddhism) that portray a different picture of well‐being have received scant scholarly attention. We aim to foreground the distinctiveness of three well‐being constructs salient to Chinese culture, namely, interpersonal harmony, dialectical coping, and nonattachment, by providing experimental evidence on their differential effects on perceived meaning in life. Participants were 173 Taiwanese college students. Using priming procedures, participants primed with interpersonal harmony and dialectical coping reported higher levels of meaning in life as compared to those in the nonattachment and neutral control conditions. In addition, comparisons among the three well‐being constructs revealed that although the effects of interpersonal harmony and dialectical coping on meaning in life were similar in strength, they were both significantly stronger than that of nonattachment. The findings attest to the importance of recognizing within‐culture differences when conducting research on well‐being. Results were considered in terms of their methodological and theoretical implications.     

The Music of Ritual Practice—An Interpretation

Music is an important philosophical theme in Confucian writings, one that is intimately related to ritual. But the relationship between music and ritual requires clarification. This paper seeks to argue for a general sense of music that reflects a particular aspect of ritual that has to do with performance. There is much material available in classical texts, such as the 'Record of Music' ('Yueji'), that allows for nuanced explications of the musical qualities of such performances. Thus explicated, those musical terms provide for a way of speaking about the overall effects of ritual that is not bound to specific choreographic details or particular ritual rules. Finally, it is suggested that the Confucian notion of ren ?? could be usefully compared to the generalised notion of music.