Implicit theories of shyness in American and Chinese children

This study examined whether implicit theories of shyness differed between American and Chinese children and how this difference helped explain cultural variations in stereotypical views about shy children and relationship with shy peers. We found that regardless of cultural group, children's implicit theories of shyness were not related to their own shyness, but were associated with stereotypical views about shy children (positively) and relationship with shy peers (negatively). American children reported stronger entity theories of shyness, i.e., they were more likely to view shyness as a stable and immutable trait than Chinese children, which partly explained why they had worse relationships with shy peers. These findings highlight the important roles implicit theories may play in understanding cultural similarities and differences in interpersonal perception and relationship.     

幸福感研究的本土化——浅谈道家幸福观

积极心理学的核心目标是理解和帮助人们获得幸福和主观幸福感。积极心理学将幸福确定为自己的研究对象,使关于幸福的讨论成为一门显学。作为一门实证科学,积极心理学采用较为完善的实验方法与测量手段,研究人类的力量和美德等积极方面,但是目前的研究存在理论基础薄弱的问题。幸福是一个复杂且主观的概念,不同文化对幸福的理解不同,对于幸福的研究带有浓重的文化色彩。因此在研究幸福的过程中,必须关涉文化。道家思想是中国传统文化的重要组成部分,道家思想蕴含了丰富的幸福理论.弘扬优秀传统文化,对道家幸福观进行梳理和阐发对幸福研究有重要理论和实践意义。     

The Indian superstition scale: creating a measure to assess Indian superstitions

Despite humans’ capacity for rational thought, they are not immune to superstitions. Superstitions are strongly tied to cultural practices, especially in India. Although 17% of the world’s population resides in India, Indian culture is understudied, and there have not been sufficient attempts to understand Indian superstitions in a scientific manner from a psychometric standpoint. By creating a proper superstition measurement for the Indian population, we can better understand how Indians think and behave. The goal of the present research is to create a superstition measure specific to Indian culture. The results reveal 18 items reflecting Indian superstitions that can be generalised across contemporary India.     

The structure of trust as a reflection of culture and institutional power structure: Evidence from four East Asian societies

Using the Global Trust Inventory, an integrated measure of trust toward 21 relationships and institutions, the structure of trust was explored in four East Asian societies (Mainland China, Japan, South Korea, and Taiwan). The Western model, in which trust is distributed among seven factors representing different branches of society, did not generalize to these East Asian societies, perhaps due to differences in culture and institutional power structures. Instead, two unique structures of trust were identified. Mainland China had a top‐down structure of trust (the China model), in which trust is hierarchically separated between the central government and subordinate implementing bodies. The other three democratic East Asian societies shared a hybrid structure of trust (the Democratic East Asian model) that has a degree of similarity to both the China model and the Western model. Having established two similar, but still distinct models, a cross‐cultural comparison was made on the proportions of trust profiles generated by latent profile analysis. Mainland China had the largest proportion of people with a high propensity to trust, followed by Japan and South Korea, and Taiwan was the least trusting. Implications of the structure of trust and this alternative approach to conducting cross‐cultural comparisons are discussed.     

Clinical Ethicists Awakened: Addressing Two Generations of Clinical Ethics Issues Involving Undocumented Patients

Because the United States has failed to provide a pathway to citizenship for its long-term undocumented population, clinical ethicists have more than 20 years of addressing issues that arise in caring for this population. I illustrate that these challenges fall into two sets of issues. First-generation issues involve finding ethical ways to treat and discharge patients who are uninsured and ineligible for safety-net resources. More recently, ethicists have been invited to help address second-generation issues that involve facilitating the presentation for care of undocumented patients. In the current environment of widespread fear of deportation in the immigrant community, ethicists are working with health care providers to address patient concerns that prevent them from seeking care. I illustrate that in both generations of issues, values implicit within health care, namely, caring, efficiency, and promotion of public health, guide the strategies that are acceptable and recommended.     

一种古老而后现代的与文化相关的精神障碍--膜拜痴迷意识转换状况

以临床观察为根据,以文献回顾为基础,提出了"膜拜痴迷意识转换状况"是一种古老而后现代的与文化相关的精神障碍的观点,并讨论了与发病相关的社会文化与个体心理因素.     

中西方面子研究综述

本文在详细回顾了过去半个多世纪的面子理论研究之后,得出结论认为目前面子研究中存在的一个最主要的问题是基本概念不清,多停留于理论层次的探讨,缺乏可靠的结论与实际的证据。针对此种现状,笔者建议从与面子具有本质性联系的自尊概念人手针对面子的内涵及其机制进行可行性的探究。     

Technology and Evolution: The Quest For a New Perspective

Abstract:  The focus of this paper is a reassessment of the apparent opposition between technology and human nature. Paleoanthropologists have argued that human evolution is closely connected to the use and development of tools. Tool use is also found among animals, but the human cognitive apparatus enables humans to use tools in unparalleled ways. From this, it is concluded that technology and culture are natural phenomena, and that humans are 'natural‐born cyborgs,' or, theologically speaking, 'created co‐creators,' naturally enabled to use technology as extensions of their bodies and minds and as an instrument to enhance the freedom of all of creation.     

CULTURE AND HISTORY: ESSENTIAL PARTNERS IN THE CONVERSATION BETWEEN RELIGION AND SCIENCE

Abstract. In this essay I respond to John Caiazza's claim for the primacy of what he calls techno‐secularism for understanding twentieth‐century history. Using the examples of the Taiping Rebellion in nineteenth‐century China and Zionism in twentieth‐century Europe, I argue that the range of Caiazza's schema is confined solely to the Protestant West with little applicability to other national histories. I argue further for the lack of clarity and therefore the uselessness of the dichotomy of the secular and the religious for understanding human history. I claim instead that, while the category of technology and the institutions of religion are important determiners in human history, they need to be subsumed, without special status, within a broader set of interrelated factors called “culture.” I appeal for the academic study of science and religion to give primacy for the near future to the history of science and religion over both theology and science.     

试析现代西方心理学的文化转向

西方心理学正在展现出对文化影响日渐增加的关注。这种文化转向既有科学哲学和历史的原因,也受到世界范围内心理学本土化运动的影响。文化转向的主要表现是：(1)对心理学自然科学模式的反思与诘难;(2)多元文化心理学的兴起;(3)跨文化心理学面临的批评及其转变;(4)认知心理学、发展心理学和健康心理学等分支领域对文化影响的关注。作者认为,文化的转向对于西方心理学的发展具有积极的意义。