文化与人格关系研究综述

文化影响人格发展。在影响人格的因素中,普遍性因素与文化特殊性因素共存。文化的维度,有复杂性、紧密性、个体主义和集体主义等。许多文献提到在不同的文化中均出现大五人格。然而我们仍然需要谨慎,因为对普遍性的大多数研究并不包括文化特殊性的特质,也不研究那些与西方文化范例有绝对差异的样本。     

Psychology from Islamic Perspective: Contributions of Early Muslim Scholars and Challenges to Contemporary Muslim Psychologists

Early Muslims wrote extensively about human nature and called it Ilm-al Nafsiat or self-knowledge. In many cases, their works seem to be the original ideas for many modern day psychological theories and practices. What is interesting however is that a lot of what the early scholars wrote was blended with Islamic philosophy and religious ideas. This paper covers major contributions of prominent early Muslim scholars to psychology and outlines the challenges faced by today's Muslims in adapting to the Western theories. It also offers a few recommendations on the indigenization of psychology for Muslim societies interested in seeking the Islamic perspective on human behaviors.     

Islamic Legal and Ethical Views on Organ Transplantation and Donation

In Islam, one of the core beliefs is in the life of the hereafter. At the end of time and all that exists, all human beings will be resurrected (in their bodies and souls) and will face the Day of Judgment. Even their body parts or organs will stand witness against them. Furthermore, in Islamic law, every action or thing is categorized either as legitimate or prohibited. This article explores ethico‐legal opinions on the issues of organ donation and transplantation in the light of these essential Islamic beliefs.     

Grounding principles for inferring agency: Two cultural perspectives

The present research investigates cultural variation in grounding principles for inferring agency in order to address an important theoretical debate: does cultural diversity in agency concepts reflect an animistic overextension of (universal) folkpsychology, as many have argued, or an alternative theory of folkcommunication based on relational principles? In two experiments, mind perception measures were adapted to assess beliefs concerning the agency of non-animal kinds (plants, abiotic kinds, complex artifacts) among Indigenous Ngöbe adults in Panama and US college students. Agency attributions varied systematically, with Ngöbe ascribing greater agency to non-animal natural kinds and US college participants ascribing greater agency to complex artifacts. Analysis of explanations revealed divergent interpretations of agency as a prototypically human capacity requiring consciousness (US), versus a relational capacity expressed in directed interactions (Ngöbe). Converging measures further illuminated the inferential principles underlying these agency attributions. (1) An experimental relational framing of agency probes facilitated Ngöbe but not US agency attributions. (2) Further analysis showed that three key dimensions of agency attribution (experience, cognition, animacy) are organized differently across cultures. (3) A Bayesian approach to cultural consensus modeling confirmed the presence of two distinct consensus models rather than variations on a single (universal) model. Together, these results indicate that conceptual frameworks for agency differ across US college and Ngöbe communities. We conclude that Ngöbe concepts of agency derive from a distinct theory of folkcommunication based on an ecocentric prototype rather than overextensions of an anthropocentric folkpsychology. These observations suggest that folkpsychology and mind perception represent culture specific frameworks for agency, with significant implications for domain-specificity theory and our understanding of cognitive diversity.     

Parents Taking Action: A Psycho‐Educational Intervention for Latino Parents of Children With Autism Spectrum Disorder

The increased prevalence of autism spectrum disorder (ASD) among Latino children, later diagnosis, limited access to bicultural specialist support, and worsened health outcomes when compared to non‐Latinos points to the need for a culturally relevant parent education intervention. This pilot study examined the feasibility, acceptability, and preliminary outcomes of a culturally derived intervention, Parents Taking Action, for 19 Spanish‐speaking mothers of children with ASD. This study introduces the Promotora de Salud Model of intervention delivery to the autism field. A mixed‐methods design including one group pre‐ and posttest design and focus groups was used to evaluate the outcomes of PTA. We found that the intervention was both feasible to implement and acceptable to participants. We also found significant increases in empowerment oriented outcomes for parents between pre‐ and posttest suggesting that the intervention is promising. Suggestions for future research and practice are offered.     

Addressing Culture,Gender, and Power with Asian American Couples: Application of Socio‐Emotional Relationship Therapy

Asian Americans juggle the intersections of multiple social identities and societal discourses as they respond to experiences of immigration, marginalization, and patriarchy, integrate collectivist and individualistic family values, and form families and intimate relationships. In this study we examine what we have learned as we apply Socio‐Emotional Relationship Therapy (SERT) with heterosexual couples of Asian heritage. SERT begins with sociocultural attunement and the assumption that relationships should mutually support each partner. Drawing on case examples, we illustrate how we practice sociocultural attunement as couples respond to the relational processes that comprise the Circle of Care (mutual influence, vulnerability, attunement, and shared relational responsibility). We emphasize three key socioemotional themes that intersect with gender: (1) intangible loss; (2) quiet fortitude/not burdening others; and (3) duty to the family.     

“Theology of Presence” in African Christianity: A Transforming Missiological Factor for Women in Contemporary Pentecostal Churches in Africa

Following the independence of many African countries, Christianity has been gaining freedom through indigenizing the church. Christian churches in Africa are self‐indigenizing, self‐innovating, and self‐criticizing their practices and theologies. However, women in African churches remain in an uncomfortable zone. African, biblical, and missionary cultures have been named as sources of discrimination of women in the church. This paper deploys a “theology of presence” to claim that contemporary Pentecostal Christianity (CPC) in Africa, with some continuity in African worldview and biblical cultures, has touched upon and answered women's complex and challenging questions that for a long time have been denied by Christian missionaries. The paper shows how theology of presence, in the “witnessing” and “healing” practised by CPC, has been transforming the missiological factor for women. The paper suggests learning from other models for transformation than policies and gender mainstreaming tools, since these have had little impact. The paper recommends research on hermeneutical reading of the Bible and providing more innovative skills to help women break the silence of being violated.     

Analogies between al-Māturīdī’s and Duns Scotus’s Ethical Perspectives

Al-Māturīdī and Duns Scotus share an ethical paradigm that represents the middle ground between divine command and natural law theories in ethics. While al-Māturīdī’s theory can generally be located between Ash?arite divine command and Mu?tazilite natural law theories in Islamic ethics, Scotus’s theory can be placed between William of Ockham’s divine command and Thomas Aquinas’s natural law theories in Christian ethics. Although the starting point of their ethical perspectives is fundamentally based on criticism of natural law theory, neither theologian can be labelled as a typical divine command theorist. This moderate theory may therefore be described as the theory of soft divine command. The main purpose of this article is to draw attention to some similarities between al-Māturīdī’s and Duns Scotus’s ethical perspectives: First, both theologians highlight the composite picture of human nature in terms of morality. In other words, they posit that humans have two opposite tendencies: ‘affection for justice’ and ‘affection for advantage’. Second, although both theologians grant reason an ontological authority in determining what is good and bad, this authority is not limitless. Finally, both theologians argue that, unless one takes account of God’s freedom and wisdom, the moral order in the world cannot be fully comprehended.     

Voices of Islamic Authorities: Friday Khutba in Malaysian Mosques

Malaysia has been introducing Islamization policies since the 1980s and has used Friday khutbas (sermons) to convey government and religious authorities’ ideas and interpretations of Islam. We used content analysis of the texts of khutbas delivered in 2013 and 2014 in six states in Malaysia, all of which were obtained from those states’ Islamic authorities’ websites. This research found that weekly Friday khutbas have been used to announce the Islamic authorities’ commitment to safeguard the integrity of Sunni Islam, to monopolize the interpretation of Islam, to establish the collective mistreatment of minority Muslim groups and to promote the implementation of hudud law. Our analysis demonstrates that the control exercised by the government and religious authorities over mosques, covering aspects ranging from a mosque’s administration and appointment of the imam to the preparation of the khutba text has created an ideal opportunity for the government to influence the Muslim society’s understanding and stance on a variety of social, religious and political issues in a multi-ethnic community.     

Socio-cultural variation in attitudes to adolescents’ decision-making

Little is known about cultural variation in perceptions about the age when youngsters should be regarded as competent to make decisions. This is of particular importance as research has shown the significant effect of parental influence on their children’s decision-making. A public survey of 400 adults from diverse socio-cultural backgrounds in the UK and Spain was carried out. Their attitudes regarding adolescents’ ability with regard to common areas of decision-making were assessed using case vignettes including discontinuing family traditions and religious practice. It was found that White British adults agreed for younger adolescents to make decisions about themselves compared with the other ethnic groups. High religious practice was associated with later age to make decisions. The paper argues that there is socio-cultural variation in adults’ attitudes regarding the age when youngsters should make decisions about themselves and for the need of professionals to take this into account.