This article proposed an affective relationships model with its assessment instrument and examined how Chinese and Japanese adolescents and young adults construct mental representations of their close relationships, and the influence of Confucian cultural beliefs on these representations. The participants were 1,565 students aged 14 to 24 years living in China or Japan. The students were asked about their relationships with four figures: mother, father, closest friend, and romantic partner. We found that: (a) adolescents and young adults in both cultures constructed constellations of relationships containing multiple figures, and they articulated reasons for each figure's significance; and (b) there were between-group differences in the relationships with the father and the romantic partner for Chinese versus Japanese adolescents and young adults. These differences were partly explained by the influence of Confucianism on the Chinese participants’ cultural beliefs that retained the patriarchal values. 相似文献
We conducted two experimental studies with between-subjects and within-subjects designs to investigate the item response process for personality measures administered in high- versus low-stakes situations. Apart from assessing measurement validity of the item response process, we examined predictive validity; that is, whether or not different response models entail differential selection outcomes. We found that ideal point response models fit slightly better than dominance response models across high- versus low-stakes situations in both studies. Additionally, fitting ideal point models to the data led to fewer items displaying differential item functioning compared to fitting dominance models. We also identified several items that functioned as intermediate items in both the faking and honest conditions when ideal point models were fitted, suggesting that ideal point model is “theoretically” more suitable across these contexts for personality inventories. However, the use of different response models (dominance vs. ideal point) did not have any substantial impact on the validity of personality measures in high-stakes situations, or the effectiveness of selection decisions such as mean performance or percent of fakers selected. These findings are significant in that although prior research supports the importance and use of ideal point models for measuring personality, we find that in the case of personality faking, though ideal point models seem to have slightly better measurement validity, the use of dominance models may be adequate with no loss to predictive validity. 相似文献
Study is recently re-invoked as an alternative educational formation to disrupt the learning trap and trope. This paper calibrates study and learning as two hermeneutic principles and correlates them with seeing, hearing, and observing as three onto-epistemic modes that respectively underpin Greco-Christian, Rabbinic, and ancient Chinese exegetical traditions. Linking study and learning with the hermeneutic issues of language, text, meaning, and reality, my calibration unfolds in four steps. First, I introduce an epistemic aporia encountered in interpreting some Chinese educational “wind” texts, exposing our naturalized reasoning of learning along a representational enclosure. Second, turning to Susan Handelman’s writing, I trace this learning-as-representation enclosure as being conditioned upon the Greco-Christian exegetical mode of seeing, meanwhile correlating study back with the Rabbinic hearing hermeneutic. Third, I move on to explicate an onto-cosmological Yijing observing, proffering a study hermeneutic as a movement of observing, following, and attuning to wendao, literally put, “a crisscrossing pattern that (re-)turns with dao.” Finally, I re-observe and study the crisscrossing Chinese educational “wind” texts, evoking a Chinese “wind-teaching” sensibility so far rarely discerned through representational thinking and learning.
