Role of collective self-esteem on youth violence in a collective culture

Youth violence involvement has always been the focus of significant research attention. However, as most of the studies on youth violence have been conducted in Western cultures, little is known about the antecedents of violence in the Asian context. Researchers have suggested that collectivism might be the reason for the lower violent crime rates in Asia. Nevertheless, the present study proposes an alternative approach to the collectivistic orientation and violence relationship: The possibility that allocentrism (collectivist tendency at the individual difference level) might shape the meaning of and the attitudes towards violence; thus not all aspects of a collectivist culture serve as deterrents for violence. Instead of viewing it as a random individual act, violence in a collective cultural context could be seen, under certain circumstances, as a social obligation to one's in-group (especially when one's in-group is supportive of violence) and as an internalization of the norms and values of the culture. Thus, the present study investigates the relationship between allocentrism and its relation to violence in a highly collectivist Asian culture, Singapore. We further hypothesized that collective self-esteem might serve as the mediator between allocentrism and the values of violence. Using a sample of 149 incarcerated Singaporean male adolescents, results support the proposed theoretical model whereby collective self-esteem was found to mediate between allocentrism and the culture's norms and attitudes of violence, which eventually lead to physical violence behaviours.     

The adaptation of Chinese adolescents in two societies: a comparison of Chinese adolescents in Hong Kong and Australia

This study aimed to compare the adaptation of two groups of migrant Chinese adolescents with their nonmigrant peers. The migrant adolescents included 55 Chinese migrant adolescents who migrated to Australia (Chinese‐Australian) and 111 China‐born adolescents who migrated to Hong Kong (Chinese‐Hong Kong). The nonmigrant adolescents included 157 Anglo‐Australian adolescents residing in Australia and 456 Hong Kong‐born Chinese adolescents residing in Hong Kong. There were three research questions in this study. First, would there be any differences in the adaptation of Chinese migrant adolescents in different societies of settlement? Second, would migrant adolescents experience more adaptation problems than nonmigrant adolescents? Third, would there be any differences in the adaptation of adolescents in the two societies, Australia and Hong Kong? It was hypothesized that: (1) mainland Chinese migrant adolescents in Hong Kong would experience more adaptation problems than Chinese migrant adolescents in Australia; (2) migrant adolescents would report better adaptation than nonmigrant adolescents; (3) adolescents in Hong Kong would report poorer adaptation than adolescents in Australia. The participants were requested to complete a questionnaire on various adaptation outcome measures including life satisfaction, self‐esteem, psychological symptoms, academic satisfaction, and behaviour problems. The results indicated that Chinese‐Australian adolescents reported better psychological adaptation but Chinese‐Hong Kong adolescents reported better sociocultural adaptation. Adolescents resident in Australia reported higher psychological adaptation but lower sociocultural adaptation than those in Hong Kong. Migrant adolescents reported better psychological and sociocultural adaptation than their nonmigrant counterparts. The results were discussed in relation to the social and educational systems of the two societies.     

On the segmentation of Chinese words during reading

Given that there are no spaces between words in Chinese, how words are segmented when reading is something of a mystery. Four Chinese characters, which either constituted one 4-character word or two 2-character words, were shown briefly to subjects. Subjects were quite accurate in reporting the 4-character word, but could usually only report the first 2-character word, demonstrating that word segmentation influences character recognition. The results suggest that even with these simple 4-character strings, there is an element of seriality in reading Chinese words: processing is initially focused at least to some extent on the first word. We also found that the processing of characters that are not consistent with the context is inhibited, suggesting inhibition from word representations to character representations. A simple model of Chinese word segmentation and word recognition is presented to account for the data.     

Culture and visual perception: Does perceptual inference depend on culture?1,2

Abstract: Some perceptual cues carry information about the overall pattern of an object (holistic cues), whereas others carry information about the distinct parts of an object (part cues). Drawing on recent work on culture and cognition, the authors predicted that people with European‐American cultural backgrounds would be more capable of using part cues in perceptual inference than those with Asian backgrounds. No such cross‐cultural difference was expected for the ability to use holistic cues. In two studies, participants were presented with either one of the two types of cues and asked to infer the identity of the original objects. As predicted, in the part‐cue condition European‐American participants performed better than did Japanese (Study 1) and Asian‐American participants (Study 2). Also as predicted, there was no cultural difference in the holistic‐cue condition. The results were interpreted with reference to other related studies documenting reliable cross‐cultural differences in cognition.     

Chinese deaf adolescents' free recall of taxonomic, slot-filler, and thematic categories

Four experiments were conducted to show that deaf adolescents tended to process information in different ways from hearing adolescents. Memorizing items sequentially shown on computer screens under the control of their articulators' movements, deaf adolescents tended to treat items that cohered as taxonomic, thematic, or slot-filler categories as isolated pieces of information. Having to perceive information by means of sign language, however, their achievements were not worse than those of hearing adolescents anymore, no matter whether the stimuli were presented as words or pictures. They could not only utilize categories relations to help memorize categories exemplars but were relatively better aware of slot-filler or thematic than taxonomic relations as well, suggesting that they had a relatively delayed development of taxonomic category representations in comparison with hearing adolescents.     

服部宇之吉的《心理学讲义》

日本学者服部宇之吉的《心理学讲义》（中文版）形成于他自1902年在中国京师大学堂开始的心理学教学活动,出版于1905年11月。该书在日本发行而在中国发售,它是面向中国学生的心理学教材。服部宇之吉将中国传统文化融入了科学心理学教材,肯定了中国传统文化的心理学意义。《心理学讲义》具有明显的进化论取向以及为教育服务的倾向。服部宇之吉的心理学教学是现代科学心理学在中国高等教育体系中传播的开端。《心理学讲义》是以知、情、意三分法为基础的心理学体系。中国早期心理学术语与日本心理学中的同形汉字有着紧密联系,服部宇之吉直接采用日本心理学界通用的术语以解决汉语心理学术语的创制困难。     

Leadership and Organizational Culture: Linking CEO Characteristics to Cultural Values

Purpose  The purpose of this study was to empirically examine organizational culture theorists’ assertions about the linkages between leadership and the cultures that emerge in the organizations they lead. Specific hypotheses were developed and tested regarding relationships between chief executive officers’ (CEO’s) personality traits, and the cultural values that are shared among their organization’s members. Design/Methodology/Approach  Thirty-two CEOs completed measures of the Big-Five personality traits and personal values. A total of 467 employees across the 32 organizations completed a competing values measure of organizational culture. Findings  Results indicate support for several hypothesized relationships between CEO personality and cultural values. Exploratory analyses indicated that several CEO personal values were related to culture values. Implications  Organizations need to seriously consider the “fit” between the current or desired organizational culture and CEO characteristics. Organizations attempting to change fundamental aspects of its functioning may need significant behavioral—or personnel—changes at the top of the organization in order to achieve those changes. Originality/Value  This is the first empirical study to establish a link between specific CEO characteristics and the cultural values of their organizations. This study provides evidence that CEO characteristics are felt throughout the organization by impacting the norms that sanction or discourage member behavior and decision making, and the patterns of behavior and interaction among members.     

Di 帝 and Tian 天 in Ancient Chinese Thought: A Critical Analysis of Hegel’s Views

The notions of Di (Emperor), Shangdi (God in heaven), and Tian (Heaven) were endowed with a variety of meanings and were used to refer to different objects of worship in ancient Chinese religion. In different eras, Di referred to the earthly emperor as well as to the heavenly emperor; Tian referred to the physical sky as well as to a supreme personal god in different contexts. Hegel oversimplified these three notions when he characterized ancient Chinese religion as a kind of natural religion. This article aims to clarify Hegel’s misunderstanding of ancient Chinese religion by clarifying the meanings and references of these three notions as they appeared in the Yin-Shang and the Zhou Dynasties.     

EXAMINING THE STRUCTURE AND ROLE OF EMOTION: CONTRIBUTIONS OF NEUROBIOLOGY TO THE STUDY OF EMBODIED RELIGIOUS EXPERIENCE

Abstract. Certain properties of the body and emotions facilitate the transmission of religious knowledge and the development of religious states through particular qualities of perception and memory. The body, which is the ground of religious experience, can be understood as transformative: the characteristic that recalled emotion is “refelt” in the present enables emotion to be cultivated or developed. Emotions and the stimuli that evoke them are necessarily culturally specific, but the automatic nature of this process is universal. Religious traditions have made use of these processes to educate the feeling toward certain qualities and to develop religious experience, through the use of sacred images, ritual posture and gesture, and repetition of ritual acts. Neuroscience contributes to our understanding of the emotional processes that take place when emotions are evoked, refelt, and developed; the neurobiological processing of emotion parallels experience. Keeping experience central makes it possible to bring religion and neuroscience together in a nonreductive examination of spiritual experience.     

青少年未来取向问卷中文版的测量学分析

介绍了芬兰著名心理学家J.-E.Nurmi等人编制的未来取向问卷,并考察了其在中国文化背景中的适用性。未来取向问卷中文版的测量学分析表明,该问卷题目具有较好的内部一致性和稳定性;采用探索性因素分析考察了计划过程分问卷的结构效度、以自尊和抑郁作为该问卷各指标的效标考察了问卷的效标效度,结果表明,该问卷具有较好的效度,适合在中国青少年中使用。