Preschool girls' distress and mothers' sensitivity in Japan and Germany

Cultures differ in their beliefs about emotions and related emotional expressions. Cultures with an interdependent model of self prefer more socially engaged emotions, and cultures with an independent model of self perceive socially disengaged emotions as more important. Such differences in individual emotional expression can be seen as outcomes of different socialization practices in children's development of emotions. Mothers' sensitivity was assumed to promote culturally valued ways of children's emotional expressions. The present cross-cultural study aimed to test distress reactions of young children in Japan and Germany in self-focused and other-focused conditions. German and Japanese preschool girls (N = 50) were observed in two distress conditions. Distress was evoked by the child's own failure (self-focused distress) and by the experience of another person's distress (other-focused distress). The mothers were present in the failure condition. The girls' intensity of distress expression was coded before and directly after the emotion-eliciting event (immediate expression) as well as at the end of each situation (change of expression over time). Mothers' sensitivity was coded during the failure condition. No cultural differences occurred for girls' intensity of immediate distress expression but for the change of expression over time in both situations in the expected culture-specific way. Furthermore, maternal sensitivity was also related to the daughter's change of distress expressions in a culture-specific way. These results point to effects of universal and culture-specific emotion socialization.     

Scene perception and memory revealed by eye movements and receiver-operating characteristic analyses: Does a cultural difference truly exist?

Cultural differences have been observed in scene perception and memory: Chinese participants purportedly attend to the background information more than did American participants. We investigated the influence of culture by recording eye movements during scene perception and while participants made recognition memory judgements. Real-world pictures with a focal object on a background were shown to both American and Chinese participants while their eye movements were recorded. Later, memory for the focal object in each scene was tested, and the relationship between the focal object (studied, new) and the background context (studied, new) was manipulated. Receiver-operating characteristic (ROC) curves show that both sensitivity and response bias were changed when objects were tested in new contexts. However, neither the decrease in accuracy nor the response bias shift differed with culture. The eye movement patterns were also similar across cultural groups. Both groups made longer and more fixations on the focal objects than on the contexts. The similarity of eye movement patterns and recognition memory behaviour suggests that both Americans and Chinese use the same strategies in scene perception and memory.     

论山东文物资源的产业化

山东省文物资源丰富,遗址众多。随着社会主义市场经济体系的确立,文化资源的产业化发展是文化市场发展的必然趋势。文物资源作为文化资源的主要部分,产业化开发与利用是其主要发展趋势。如何将其产业化开发与利用也是我们值得探讨的问题。结合山东文物资源的特点,我们对文物资源的产业化开发提出了具体思路与对策。     

Culture-contingent signs of trust in emergent relationships

This study develops a culture-contingent model of trust formation in emergent relationships by comparing how trust-warranting signs shape attributions of trustworthiness to unfamiliar trustees in collectivist versus individualist cultures. We predict and find that the effectiveness of dispositional and contextual signs varies systematically depending on trustors’ national culture. Collectivists tend to rely less on dispositional signs and more on situational signs than individualists. This difference fosters distinct trust-building pathways. Individualists bestow trust based on a trustee’s perceived ability and integrity, collectivists’ trusting choices depend to a greater extent on predictable, benevolent interactions with a potential partner. These findings suggest that, in cross-cultural encounters, signs aligned with trustors’ cultural expectations hasten trust production. Mismatched signs are impotent, even off-putting.     

朱谦之与"南方文化运动"

20世纪30年代,抗日救亡成为时代的主题,朱谦之为“文化救国”、“科学救国”计,大力倡导“南方文化运动”。朱先生的理由在于南方文化有自己的优越性:“科学的文化”、“产业的文化”、“革命的文化”。朱先生还用“文化的地理分布理论”对其进行了论证。“南方文化运动”实质上是一场关于文化的现代化运动,它除了对当时的抗日救亡运动有重要贡献外,对促进近代以来南方文化的觉醒,对中国文化现代化的探讨,也有鲜明的启示作用。