大学生社会排斥对社交焦虑的影响：负面评价恐惧与人际信任的作用

为探讨大学生社会排斥对社交焦虑的影响以及负面评价恐惧和人际信任在二者之间的作用机制,研究采用大学生社会排斥问卷（SEQU）、社交焦虑量表（SASSCS）、负面评价恐惧量表（BFNES）及人际信任量表（ITS）对450名大学生进行测试。结果表明：（1）大学生社会排斥不仅对个体的社交焦虑水平产生影响,还会通过负面评价恐惧的中介作用对社交焦虑产生影响;（2）人际信任能够调节大学生社会排斥对社交焦虑的直接作用,具体而言,与高人际信任的大学生相比较,较低人际信任的大学生的社会排斥对社交焦虑的预测作用更加显著。     

儿童社交回避行为：成因、测量方式及适应功能

社会退缩行为是指儿童在社会情境中抑制自己参与同伴互动并表现出独处的行为。根据不同的社交动机,社会退缩行为包含多种亚类型,其中社交回避行为这一亚类型指儿童总是表现出主动避免各种社交场合的行为。总体而言,社交回避是目前研究最少的一种,其形成的主要原因可能是由于儿童本身较高的抑郁感所致,而研究者已开始尝试以间接和直接的方式测量其水平。来自以变量为中心和以个体为中心的研究分别表明,社交回避儿童面临着最高的适应风险。鉴于这一研究领域的广泛前景,未来的研究亟需关注社交回避影响儿童适应的过程机制及其年龄发展特点,测量工具的进一步开发,直接的跨文化比较以及社交回避的干预方案开发。     

社会距离与分配差距对儿童有利不公平厌恶的影响

选取60名8-10岁儿童,采用迫选式独裁者游戏,考察个体与博弈对象的社会距离以及分配差距对儿童有利不公平厌恶的影响。结果发现：（1）在有利不公平条件下,与博弈对象社会距离越近,儿童对不公平分配提议的拒绝率越高;（2）分配差距越大,儿童对不公平分配提议的拒绝率越高;（3）社会距离和分配差距交互作用显著,在中等分配差距条件下,儿童对不公平分配提议拒绝率的社会距离效应最为明显。结果表明,社会距离和分配差距对儿童有利不公平厌恶有显著影响,在中度分配差距下社会距离具有更加明显的调节作用。     

Eliciting human intelligence: The effects of social exclusion and inclusion on information disclosure

Eliciting information from semicooperative sources presents a major challenge in investigative and intelligence settings. This research examines the role of the human need to belong in individuals' willingness to disclose critical information. We hypothesised that social exclusion would exert a threat to individuals' need to belong and self‐esteem, which would make them strive for social reconnection through sharing information with others. In two experiments (N = 150 and N = 135), social exclusion and inclusion were manipulated before participants were given the opportunity to disclose critical information in a semicooperative game setting (Study 1) or a mock intelligence interview (Study 2). Social exclusion did not influence information disclosure in any of the experiments. Instead, however, social inclusion unexpectedly increased information disclosure in the interview setting. We conclude that prior social experiences can influence the outcome of subsequent interviews, but the precise mechanisms underlying such influence are currently unknown.     

基于安戈夫法的青少年问题性移动社交网络使用评估标准

摘 要 使用安戈夫法界定青少年问题性移动社交网络使用评估标准。结果发现,筛查评估问卷中8个及以上题目持肯定回答即可评估为问题性移动社交网络使用,实证区分效度中正常使用者检出率为12%,问题性使用者检出率为91.1%。基于安戈夫法的青少年问题性移动社交网络使用评估工具有较好的心理学测量属性,可用于青少年问题性移动社交网络使用的筛查评估。     

社会排斥的心理行为特征及其脑机制

社会排斥损害个体基本的归属需要, 对个体的心理和生理会造成严重影响。根据需要威胁时间模型, 社会排斥后的心理和行为特征可以分为三个阶段。社交媒体的发展使社会排斥出现了新的心理和行为特征。近年来功能性磁共振成像研究发现, 突显网络和默认网络等网络中的一些核心脑区都参与了社会排斥各阶段的情绪和认知加工过程。未来研究应以需要威胁时间模型为基础, 以脑网络方法为手段, 探索社会排斥神经机制, 预测排斥后的心理和行为反应模式。     

6~8岁儿童公平行为的内在动机：社会信号的作用

公平行为是个体对自己或别人不偏不倚的行为,存在本质公平与表现公平。本质公平,即个体本身渴望公平,能够依据某种公平原则做出公平行为;表现公平,即个体在行为上做出公平的表现而实质并非来自本身的意愿。研究1选取270名6~8岁儿童,采用资源分配任务考察儿童在有无社会信号作用下表现公平行为的发展特点,研究2选取300名6~8岁儿童,采用抛硬币任务来考察儿童是否会用公平程序来掩盖其不公平行为。结果表明：(1)有无社会信号条件对儿童公平行为存在显著影响,并存在显著的年龄差异。有社会信号条件下,儿童更多选择公平行为,无社会信号条件下,儿童更多选择对自己有利的不公平分配。(2)儿童选择通过抛硬币的方式来获取奖品的人数随着年龄增长显著上升,抛硬币的儿童报告自己得到好的奖品的概率显著多于得到不好奖品的概率。结论：社会信号作用下儿童更多会做出表现公平而非本质公平。     

An activist religiosity? Exploring Christian support for the Occupy movement

While Christian involvement in progressive social movements and activism is increasingly recognized, this literature has rarely gone beyond conceptualising religion as a resource to consider instead the ways in which individual activists may articulate their religious identity and how this intersects with the political. Based on ten in-depth interviews with Christian supporters of the London Occupy movement, this study offers an opportunity to respond to this gap by exploring the rich meaning-making processes of these activists. The article suggests that the location of the Occupy camp outside St Paul’s Cathedral was of central importance in bringing the Christian Occupiers’ religio-political identities to the foreground, their Christianity being defined in opposition to that represented by St Paul’s. The article then explores the religio-political meaning-making of the Christian Occupiers and introduces the term ‘activist religiosity’ as a way of understanding how religion and politics were articulated, and enacted, in similar ways. Indeed, religion and politics became considerably entangled and intertwined, rendering theoretical frameworks that conceptualise religion as a resource increasingly inappropriate. The features of this activist religiosity include post-institutional identities, a dislike of categorisation, and, centrally, the notion of ‘doings’—a predominant focus on engaged, active involvement.     

Religion,ethnicity, and citizenship: the role of Jain institutions in the social incorporation of young Jains in Britain and the United States

The on-going importance of religion as a marker of identity among young South Asians has provoked reflection on the relationship between religion and citizenship in the aftermath of events such as 9/11 and 7/7. In general, European and American scholarship highlights different perspectives on the role of religion in the social incorporation of immigrants and their children. In this article I explore how religion shapes identity and citizenship among young Jains, a group that experiences successful socio-economic integration and material success in Britain and the United States. This qualitative comparative analysis of Jain institutions which are oriented towards young Jains reveals the ways in which the intersection of transnational circulation of religious ideas and actors, national integration regimes, migration histories, and the place of religion in specific contexts shapes religious identities, religious group boundaries, and religious discourses in different ways. Different Jain religious assemblages affirm views of religion in the United States as having a positive role in the social incorporation of immigrants and their children, but point to a more neutral role for religion in the incorporation of middle-class young Jains in Britain.     

Cyber-apostasy: its repercussions on Islam and interfaith relations*

In relations between Islam and the West, apostasy has been an issue of perennial contention. Although the Qur’ānic perspective on apostasy is ambiguous, the ?adīths and later Islamic legal thought prescribe harsh sanctions against apostasy, making repudiation of Islam extremely difficult, if not impossible, in the Muslim world. Such a coercive approach contravenes the Western value of freedom of conscience and the correlative right to religious freedom. Moreover, the rise of a parallel form of Islam—online- or cyber-Islam—has complicated the issue of apostasy even further. For countless Muslims worldwide, this parallel expression of their religion, although virtual, is even more ‘real’ than its offline, analogue expression. In this new Islamic expression, freedom of conscience can indeed be exercised. Online dissent, even to the point of engaging in ‘cyber-apostasy’ and encouraging others to do likewise, has given rise to a new level of reciprocity between Islam and other religions interacting with it in the ‘marketplace of religions’, thus opening a new chapter in the history of Islamic interaction with other faiths in the contemporary world.