Other‐Centric Reasoning

This article considers question‐begging's opposite fallacy. Instead of relying on my beliefs for my premises when I should be using my adversary's beliefs, I rely on my adversary's beliefs when I should rely on my own. Just as question‐begging emerges from egocentrism, its opposite emerges from other‐centrism. Stepping into the other person's shoes is an effective strategy for understanding him. But you must return to your own shoes when forming your beliefs. Evidence is agent centered. Other‐centric reasoning is most striking when both parties partake simultaneously. We are then treated to the spectacle of each side using the other's premises to establish its conclusion. These remarkable debates arise regularly when there is open disagreement about whether a right‐conferring relationship has ended. Those who contend the relationship is abrogated will be tempted to stand on the rights persistently credited to them by their adversary.     

帮助情境中的预测偏差:成因与应对

理解帮助情境中社会性判断的特征对促成高效率和满意度的互动具有深远的现实意义.帮助与被帮助者因占据不同角色, 对帮助可能性,质量,心理感受和偏好方式等存在不对称的知觉, 进而在预测对方心理与行为时发生偏差, 可能阻碍合作的产生和亲社会行为的传递.此类偏差具有必然性, 受个体认知策略局限性和社会性因素的影响, 并可根据其成因有的放矢地应对.未来可以探讨帮助发生的媒介,双方的社会关系以及帮助的类型与偏差的关系.     

青少年假想观众和个人神话观念的研究述评

该文介绍了青春期特殊的心理特点——假想观众和个人神化的概念和不同的理论模型,对这些模型相关的实证研究进行了回顾,总结了这两个观念和青少年心理发展某些关系（分离—个性化过程、冒险行为和抑郁等）的研究,从理论基础、测量工具等角度探索了目前研究存在的问题,以及目前研究结果相互矛盾的原因,最后从概念界定、文化差异等方面分析了今后研究的方向     

Effects of task difficulty on use of advice

Although prior studies have found that people generally underweight advice from others, such discounting of advice is not universal. Two studies examined the impact of task difficulty on the use of advice. In both studies, the strategy participants used to weigh advice varied with task difficulty even when it should not have. In particular, the results show that people tend to overweight advice on difficult tasks and underweight advice on easy tasks. This pattern held regardless of whether advice was automatically provided or whether people had to seek it out. The paper discusses implications for the circumstances under which people will be open to influence by advisors. Copyright © 2006 John Wiley & Sons, Ltd.     

先“自我中心”再“调整”:成人推理他人心理状态的加工过程

成人在某些情况下推理他人心理状态时也会像较小的儿童一样出现自我中心化。本研究通过控制完成心理理论任务的反应时间,比较成人被试在有/无时间压力情况下推理他人心理状态时行为表现上的差异。其中,实验1选取24名大学生被试进行指示交流任务(考察视觉观点采择),实验2选取76名大学生被试进行成人版意外地点任务(考察错误信念理解)。结果发现,在限制反应时间的条件下,被试会更加自我中心化。两个实验的结果支持了成人推理他人心理状态可能是一个两阶段的加工过程的假设,即先自我中心再调整:首先以自我心理状态进行自我中心锚定,然后(若自我和他人心理状态存在差异)克服自我中心,理解他人的心理状态。     

The observing self: Diminishing egocentrism through brief mindfulness meditation

Reflecting the egocentrism that permeates contemporary society, people often believe they stand out in the eyes of others (i.e., the spotlight effect), a conviction that is entirely misplaced. Although considerable efforts have focused on elucidating the consequences of the spotlight effect, much less is known about factors that may attenuate this illusory perception. Accordingly, the current study explored the possibility that, via shifts in perspectives on the self (i.e., first person vs. third person), brief mindfulness‐based meditation may reduce a future‐oriented variant of this bias. The results revealed that, compared with responses in the control conditions (i.e., control meditation or no mediation), brief mindfulness‐based meditation fostered the adoption of a third‐person vantage point during mental imagery and diminished perceptions of personal salience.     

Demand Characteristics and Self-Report Measures of Imaginary Audience Sensitivity: Implications for Interpreting Age Differences in Adolescent Egocentrism

Self-consciousness during early adolescence has been explained as an outcome of adolescent egocentrism, in which adolescents create an imaginary audience (IA) of attentive, critical peers. The possibility that such self-consciousness might result from contact with peers who are more attentive and critical than those encountered during childhood or adulthood has not been considered. Study I tested whether young adults, who are not theoretically susceptible to IA, could be made to receive high scores on IA and self-consciousness measures by having them complete a procedure in 1 of 3 laboratory conditions—a critical audience, a noncritical audience, or no audience. However, participants in the critical-audience condition received significantly lower IA and self-consciousness scores than participants in the no-audience condition did. Study 2 tested whether the directions given to Study I participants might have been responsible for the unexpected findings. Results indicated that participants instructed to give mature-sounding responses received lower IA/self-consciousness scores than did those asked to report their honest opinions. Together, the results of Studies 1 and 2 indicated that survey measures of IA are subject to demand characteristics and highlighted the need to interpret with caution age differences in IA as traditionally assessed.     

New Spirituality and Social Engagement

New spirituality has often been accused of being egocentric and thus lacking incentives for social engagement. The discussion on this subject is tangled because authors differ in specifying who they are writing about and what the criticism is. After seeking an adequate demarcation of the target group (people involved in new spirituality), we established a concept of social engagement that distinguishes between behavior that is and that is not driven by egocentric motivation. Using measures based on this conceptual model, we surveyed a representative sample of the Dutch population. We found that on most measures people involved in new spirituality are less socially engaged than affiliated or traditionally religious people but more engaged than “secular” people. However, they are more committed to organizations for environmental protection, peace, or animal rights than others. Overall, demographic factors—especially education, age, and gender—are stronger predictors for social engagement than religious and spiritual beliefs, experiences, or practices. The most important spirituality variable that predicts some social engagement measures is connectedness with self, others, and nature.     

The Projective Way of Knowing: A Useful Heuristic That Sometimes Misleads

For many purposes, people need a reasonably good idea of what other people know. This article presents an argument and considers evidence that people use their own knowledge as a basis for developing models of what specific other people know in particular, that they tend to assume that other people know what they know. This is a generally useful heuristic, but the assumption is often made uncritically, with the consequence that people end up assuming that others have knowledge that they do not have.     

女大学生中共情对自我中心和利他行为关系的调节作用

目的：考察在女大学生中特质与状态共情对个体自我中心特质与利他行为之间的关系。方法：研究一采用问卷调查考察特质共情对自我中心特质与利他行为倾向的调节作用; 研究二采用行为实验 (自我中心特质高或低的女大学生) 来考察启动的状态共情对真实利他行为的影响。结果：共情特质/状态会与自我中心特质交互作用来影响个体的利他行为/倾向。结论：高共情状态/特质的被试其自我中心会降低利他行为/倾向, 而低共情状态或特质的被试无此倾向。