Judgments of marital rape as a function of honor culture,masculine reputation threat,and observer gender: A cross-cultural comparison between Turkey,Germany, and the UK

Previous research has shown that there is higher tolerance of violence against women in cultures with salient gender-specific honor norms, especially when the violence occurs in intimate relationships and in response to threat to male honor. The present cross-cultural study (N = 398) extended these findings to sexual aggression (i.e., marital rape) by comparing participants from a culture that emphasizes honor (Turkey) and participants from cultures without strong honor traditions (Germany and Britain). Turkish participants blamed the victim and exonerated the perpetrator more than did German and British participants. In all cultural groups, participants blamed the victim and exonerated the perpetrator more when the husband's reputation was threatened than in the absence of such threat, and in all cultural groups, men blamed the victim and exonerated the perpetrator more than women. Yet, the effect of masculine reputation threat and this pattern of gender differences were somewhat more pronounced among Turkish than German or British participants. Results exploring the predictive role of honor norms at the individual level beyond rape myth acceptance and traditional gender role attitudes revealed that honor norms were the primary predictor of rape perceptions and blame attributions in Turkey (an honor culture), but not in Germany and Britain (dignity cultures) where rape myth acceptance was the strongest predictor. These results provide insights into the cultural factors influencing marital rape judgments in ways that may undermine victim's well-being and fair handling of rape cases, and highlight the domains most urgently in need of potential intervention.     

进化还是倒退:儿童过度模仿的文化共性与差异

过度模仿指模仿与完成目标无关的动作。本文通过比较不同文化下儿童过度模仿行为的共性和差异,探究了儿童过度模仿可能的产生机制。不同文化下的儿童均存在过度模仿行为,说明它很可能是人类累积文明发展的重要产物;而不同文化下儿童过度模仿的倾向又存在差异,生存环境、教导式学习和对社会规范的强调等因素均可能产生影响。未来研究可考虑进一步探究不同文化因素的具体作用,并比较不同文化下个体过度模仿行为的发展进程,帮助我们更好地理解过度模仿在人类文明发展中的意义。     

Irrelevant‐action imitation is short‐term and contextual: Evidence from two under‐studied populations

Across the lifespan and across populations, humans ‘overimitate’ causally unnecessary behaviors. Such irrelevant‐action imitation facilitates faithful cultural transmission, but its immediate benefits to the imitator are controversial. Over short time scales, irrelevant‐action imitation may bootstrap artifact exploration or interpersonal affiliation, and over longer time scales it may facilitate acquisition of either causal models or social conventions. To investigate these putative functions, we recruited community samples from two under‐studied populations: Yasawa, Fiji, and Huatasani, Peru. We use a two‐action puzzle box: first after a video demonstration, and again one month later. Treating age as a continuous variable, we reveal divergent developmental trajectories across sites. Yasawans (44 adults, M = 39.9 years, 23 women; 42 children, M = 9.8 years, 26 girls) resemble documented patterns, with irrelevant‐action imitation increasing across childhood and plateauing in adulthood. In contrast, Huatasaneños (48 adults, M = 37.6 years, 33 women; 47 children, M = 9.3 years, 13 girls) evince a parabolic trajectory: adults at the site show the lowest irrelevant‐action imitation of any demographic set in our sample. In addition, all age sets in both populations reduce their irrelevant actions at Time 2, but do not reduce their relevant‐action imitation or goal attainment. Taken together, and considering the local cultural contexts, our results suggest that irrelevant‐action imitation serves a short‐term function and is sensitive to the social context of the demonstration.     

The cultural in the social: A reflection on sociocultural models approaches

Culture is a critical concept for social psychology in Asia. The sociocultural models approach, as exemplified in this special issue, is a significant synthesis of the past work and a generative platform for future research. From the perspective of cultural dynamics, this commentary provides what I hope to be constructively critical reflections on this approach and attempts to point to potential directions for future investigation.     

医疗信息的风险感知

从信息加工视角探究个体对医疗信息的风险感知过程, 通过医疗信息来源、医疗信息内容与呈现形式和信息加工主体三个方面归纳其影响因素, 并基于经验-分析式加工理论和字面-要义加工理论探讨医疗信息风险感知的认知机制。今后研究可更注重医疗信息风险感知的通用研究与特殊主题研究的平衡、风险感知测量工具的规范性与特异性的结合, 并立足于中国医疗体系建立具有循证依据的预防措施和配套政策。     

齐文化与鲁文化之异同论

先秦齐、鲁两国作为周王室分封在东方的重要诸侯国,虽然同处东方,但所处地域的地理环境还是存在差异,而且各自所奉行的治国策略也不相同。文化作为人类在特定的自然环境与社会环境中为了生存与发展而有意识地进行的物质创造与精神创建,决定了齐、鲁文化之间必会存在着相同点和不同点,本文借助现有文献对齐、鲁文化的渊源、政治、经济、习俗、文化特征等方面进行了初步的异同比较阐述。     

From agape to organs: religious difference between Japan and America in judging the ethics of transplant

This essay argues that Japan's resistance to the practice of transplanting organs from persons deemed "brain dead" may not be the result, as some claim, of that society's religions being not yet sufficiently expressive of love and altruism. The violence to the body necessary for the excision of transplantable organs seems to have been made acceptable to American Christians at a unique historical "window of opportunity" for acceptance of that new form of medical technology. Traditional reserve about corpse mutilation had weakened and, especially as presented by the theologian Joseph Fletcher, organ donation was touted as both expressive of agape and a way of "updating" Christianity via the ethics of Utilitarianism. Many Japanese, largely Buddhist and Confucian in their orientation, view these changed valorizations as neither necessary nor patently more ethical than those of their own traditions.     

"以病人为中心"医疗服务模式的理念与发展

纵观20世纪医疗服务的发展历程,医疗服务的发展经历了“以疾病为中心”的传统医疗服务模式到“以病人为中心”的新的医疗服务模式的转变;目前,以“以病人为中心”的医疗服务模式已经成为我国现代医院改革与发展的主题。因此,在阐述医疗服务模式变革与发展的基础上,系统论述了“以病人为中心”的医疗服务模式的内涵与特点,新的理念、新的认识,也带来了新的希望,新的医疗服务模式将不断地改善与提高人们的健康状况与生活质量。