Which Is in Front of Chinese People,Past or Future? The Effect of Language and Culture on Temporal Gestures and Spatial Conceptions of Time

The temporal‐focus hypothesis claims that whether people conceptualize the past or the future as in front of them depends on their cultural attitudes toward time; such conceptualizations can be independent from the space–time metaphors expressed through language. In this paper, we study how Chinese people conceptualize time on the sagittal axis to find out the respective influences of language and culture on mental space–time mappings. An examination of Mandarin speakers' co‐speech gestures shows that some Chinese spontaneously perform past‐in‐front/future‐at‐back (besides future‐in‐front/past‐at‐back) gestures, especially when gestures are accompanying past‐in‐front/future‐at‐back space–time metaphors (Exp. 1). Using a temporal performance task, the study confirms that Chinese can conceptualize the future as behind and the past as in front of them, and that such space–time mappings are affected by the different expressions of Mandarin space–time metaphors (Exp. 2). Additionally, a survey on cultural attitudes toward time shows that Chinese tend to focus slightly more on the future than on the past (Exp. 3). Within the Chinese sample, we did not find evidence for the effect of participants' cultural temporal attitudes on space–time mappings, but a cross‐cultural comparison of space–time mappings between Chinese, Moroccans, and Spaniards provides strong support for the temporal‐focus hypothesis. Furthermore, the results of Exp. 2 are replicated even after controlling for factors such as cultural temporal attitudes and age (Exp. 3), which implies that linguistic sagittal temporal metaphors can indeed influence Mandarin speakers' space–time mappings. The findings not only contribute to a better understanding of Chinese people's sagittal temporal orientation, but also have additional implications for theories on the mental space–time mappings and the relationship between language and thought.     

Comparative Religious Ethics and the Politics of Christian Identity

I present a brief historical narrative of the legacy of Christian ethics in comparative religious ethics (CRE) that attempts to make sense of the tensions within the field from the perspective of the politics of identity with reference to its changing content and practices—its internal history—and what might be called the background conditions—its external history—that shaped not only the content and methods of CRE but also its self‐understanding. Given the politics of Christian identity and the historical development of religious ethics within the American academy, I recommend that scholars of CRE adopt a more confessional mode of inquiry that makes explicit their ultimate commitments.     

文化心理学视野中的思维方式

对东西方思维方式的研究是近十年以来文化心理学领域的一个热点问题。该文以心理学关于思维方式的研究为主线,分析了随着心理学研究的深入,学者们关于思维方式研究的思路转变。重点探讨了文化心理学关于东西方思维对比的研究以及对中国人思维方式的理论和实证分析。这些分析对理解中国人思维方式的影响以及促进东西方文化交流有着重要的理论和现实意义。文章指出了关于思维方式研究的未来方向。     

The influence of experiences of discrimination on psychological stress: a comparison of seven immigrant groups

The aim of this study was to compare experiences of discrimination and their influence on trust in authorities and psychological distress among immigrants in Finland. A sample of 1146 immigrants, aged between 20 and 36 and representing seven immigrant groups (Russians, Ingrian/Finnish returnees, Estonians, Somalis, Arabs, Vietnamese and Turks), answered a mailed questionnaire based on traditional acculturation research as well as victim research. In accordance with our expectations, discrimination experiences in various realms of life were highly predictive of the psychological well‐being of all immigrants, as well as of lack of trust in the Finnish authorities. However, contrary to our hypotheses regarding the effects of visibility and cultural proximity, group differences in psychological distress did not correspond to the group differences observed in perceived discrimination. These results are discussed in the light of the opposing predictions concerning self‐damage effects of discrimination, made by social identity theory on the one hand and the theory on self‐protecting functions of external attributions (Crocker and Major, 1989) on the other. It is concluded that the low level of stress observed in the most visible and most culturally distant group, despite high levels of perceived discrimination, is better explained by the latter than the former. Copyright © 2000 John Wiley & Sons, Ltd.     

History,Paranoia, Fragmentation1

In his book Aion, Jung describes something like a quasi-Hegelian progressive historical realization of the Self in a perspective similar to Fernand Braudel’s longue durée history. This article deals with a similar perspective, as it tries to focus on what we may call a “cultural complex” yet within its unfolding in historical time and belonging not to just one specific cultural group, but to a large cultural basin, which we may indicate as the “West”. This complex marks the birth and development of modernity. The depth, pervasiveness and duration of this cultural complex permeates the lives and psychologies of all of those that are part of it. Therefore, every analytical project must take into account the underlying emotional, epistemic and social field within which this complex constellates. One of the main features of this (trans)cultural complex, strictly connected with the progressive fragmentation of the self and the transformation of the numinosum with its meaning-giving force, is paranoia. This article analyses the historical and cultural features that produce paranoia and fragmentation and determine paranoid symptoms and attitudes.     

刻板印象内容模型：理论假设及研究

介绍了刻板印象内容模型(SCM)的来源、理论假设和在美国与欧洲(个人主义文化)、东亚(集体主义文化)样本中的实证研究。SCM假设:(1)用热情和能力区分不同群体的刻板印象;(2)对外群体的刻板印象是混合的;(3)高社会地位群体被刻板为具有高能力,竞争性群体被刻板为缺乏热情;(4)刻板印象中存在参照群体偏好和外群体贬抑。在比较和评价SCM与其他理论的基础上,提出了刻板印象内容研究进一步细化和扩展的方向     

人心是何?现代新儒家的心理观

随着文化心理学的兴起,如何深化中国文化与心理学的联系,促进其对心理学的贡献成为了重要问题。在这方面,以梁漱溟、熊十力和冯友兰为代表的现代新儒家进行了开拓性的研究。他们在批判性接纳科学心理观的基础上,主张心理是多层次的存在,强调了心理的自觉性、能动性、生成性、道德性等内涵。新儒家的心理观既能启发本土学者妥善解决中国文化与心理的关系,又能推动建立一种既关注大脑生理机制与心理机制又蕴含本土内涵的综合心理观。     

Relationship of Inglehart's and Schwartz's value dimensions revisited

This study examines the relationship between Inglehart's and Schwartz's value dimensions—both at the individual and the country levels. By rotating one set of items towards the other, we show that these value dimensions have more in common than previously reported. The ranking of countries (N = 47) based on Schwartz's Embeddedness—Autonomy and the Survival—Self‐Expression dimensions reached a maximum of similarity, r = .82, after rotating Inglehart's factor scores 27 degrees clockwise. The correlation between the other pair of dimensions (Schwartz's Hierarchy‐Mastery—Egalitarianism‐Harmony and Inglehart's Traditional—Secular‐Rational values) was near zero before and after rotation. At the individual level (N = 46,444), positive correlations were found for Schwartz's Conservation—Openness dimension with both of Inglehart's dimensions (Survival—Self‐Expression and Traditional—Secular‐Rational values). The highest correlation with this Schwartz dimension was obtained at the Secular‐Rational/Self‐Expression diagonal, r = .24, after rotating the factor scores 45 degrees clockwise. We conclude that Schwartz's and Inglehart's originally proposed two‐dimensional value structures share one dimension at the country level and some commonality at the individual level, whereas the respective other pair of dimensions seem to be more or less unrelated.     

《论语》的“慎言”意识及其文体意义

＂慎言＂是孔子言说的重要原则,《论语》＂慎言＂意识的产生与＂言＂的神圣性、权威性,＂述而不作＂的文化理念及君子文化传统密切相关。＂慎言＂意识决定着《论语》的言说方式,体现在文体形式上必然有其独特性,并对后世文体产生了深远影响,它在某种程度上塑造了古代文体的形式规范和古代文学的风貌。     

中国社会转型过程中的心理变化：社会学视角的研究及其对心理学家的启示

社会心理学有着社会学和心理学两种取向。虽然多数时候相对独立发展, 但两者都对现代化带来的社会转型和变迁非常关注。社会学家从社会或社会结构的变化和人的变化两个方面对社会转型进行了大量研究, 前者主要涉及城市(镇)化、社会阶层、社会流动性、家庭结构等, 后者主要涉及中国体验、社会心态、群体心理、组织心理等。总体上, 现有研究显示, 现代社会个体主义上升, 同时许多传统集体主义价值在日渐式微。和心理学取向的研究相比, 社会学取向的研究具有这些特点：倾向于采用本位概念、质性研究方法, 特别关注中观群体心理, 关注政治和政策影响, 更具历史宏观视野等, 这些都是心理学取向的社会心理学家需要学习和借鉴的地方。期待两种取向的社会心理学家在未来的研究中能有更多的合作, 共同促进对转型过程中的中国和中国人的理解。