Subjects: Psychology >> Social Psychology submitted time 2023-03-28 Cooperative journals: 《心理科学进展》
Abstract： Impulsivity is referred as a predisposition to act rashly on one’s first thoughts, which is usually characterized by little forethought, reflection, or consideration of the consequences of an action. According to the dual-process framework, components of impulsivity can be classified into affective impulsivity and action/cognitive impulsivity which then integrate into what is called a drive - control construct. These two types of impulsivities are dominated by the socioemotional system (driving force) and the cognitive control system (controlling force) respectively. The dual-process theories offer a novel explanation for the underlying mechanisms of impulsivity, and Mindfulness practices is a type of method that can effectively regulate impulsivity and be well explained by this theory framework. Mindfulness-based interventions (MBIs) emphasize the intentional awareness of individual’s physical and mental experience with a non-judgmental attitude. MBIs comprise both traditional contemplative practices from a few religions and the contemporary mindfulness approaches that form some cognitive-oriented psychotherapies. In recent years, clinical practitioners have proposed and developed a number of MBIs targeting impulsive individuals’ problematical behaviors. Researches into the effectiveness of these MBIs show significant outcomes among different populations, including attention deficit and hyperactivity disorders, substance abusers, adolescents with behavioral problems, and obese people with eating disorder. From the dual-processing approach, the positive impact of MBIs on impulsivity has two reasons: one is that MBIs can mitigate the action/cognitive impulsivity triggered by the cognitive control system, and the other is that MBIs can lower the affective impulsivity caused by the socioemotional system. More specifically, MBIs attempts to train individuals to be fully "exposed" to their immediate self-experience with positive attitudes, so as to reduce their reward expectation whilst improving the responsiveness to natural reward, and then realizing the adjustment and reshaping of their reward effects. Meanwhile, MBIs can enhance individual’s ability of “decentering” the feeling of stress and negative affect, thus reducing the perception of distress feeling and providing a necessary buffer to avoid impulsive behaviors. More essentially, MBIs-trained individuals are more sensitive to their own introspection and habitual responses, which helps to weaken the automatic driving force in impulsive behaviors. In addition, MBIs strengthen individuals’ cognitive control and inhibitory control, leading to decreases in the relevant impulsive performance in waiting impulsivity and action impulsivity. Due to differences in processing time and varied directionality between factors driving and controlling impulsivity, MBIs expand the buffer zone between receiving and responding to stimuli, with repeated practice focused on attention and positive attitudes including acceptance and non-response. MBIs not only weaken the motivation of driving factors, but also promotes the effective implementation and participation of controlling factors, thus reducing the confrontation between these two types of components and the interaction of these two factors could then make individual's underlying dynamic system more balanced. To sum up, supported by the dual-processing model and empirical evidence, MBIs can be considered as an effective intervention approach to reduce individual impulsivity.
Subjects: Psychology >> Social Psychology submitted time 2023-03-27 Cooperative journals: 《心理学报》
Abstract： Two-part allegorical sayings are a typical language form in Chinese. Understanding two-part allegorical saying involves the ability to understand figurative meanings. Chinese two-part allegorical sayings convey figurative meanings by activating either homophonic or conceptual associations. Homophonic associations are realized based on a conceptual connection between the two homophonic expressions: the second part of the sayings and the expression of the idiomatic meaning. Within the example of Lao tai tai shang ji wo (老太太上鸡窝)—ben dan (笨蛋), a situation is described as an old lady (lao tai tai or老太太) is about to walk towards a henhouse (shang ji wo or上鸡窝), which is reflected in the second part that the purpose of doing this is “heading for eggs” (ben dan or奔蛋). The intended interpretation of the saying “an idiot” (ben dan or笨蛋) could not be worked out without the help of a very crucial apparatus—sound association; that is, “heading for eggs” is pronounced the same with “an idiot” in Chinese with respect to the same segmental combinations and tone patterns. Within the paradigm of sound association, the meaning identified in the source domain (the first part; in our example, the old lady’s behavior) is also observed in the target domain (the second part; in our example, the figurative meaning of the old lady’s behavior) in a metaphoric way through mapping between the two domains, resulting in a shifting from a concrete concept to an abstract one. Mapping, which was described by Lakoff and Johnson in their Conceptual Metaphor Theory, has been considered a powerful theory in interpreting metaphors. Fauconnier proposed Conceptual Blending Theory, emphasizing that mapping happens across spaces via connecting counterparts in the input mental spaces. In our example, it connects one mental space contained the image of an old lady walking towards a henhouse and another mental space describing the purpose of carrying out this behavior. Then the mapping happens when the mental apparatus identifies the sound similarity and generates the intended meaning. Meanwhile, the knowledge of recognizing implicature (Xu, 2005) in pragmatic inference also plays a crucial role in processing two-part allegorical sayings. From this perspective, Chinese two-part allegorical sayings are one of the ideal languages. The successful understanding of them couldn’t be accomplished without considering how people interpret in their real usage. There are three theories relevant to interpreting of Chines two-part allegorical sayings, but what we wonder is which theory is more powerful in explaining the processing of homophonic two-part allegorical sayings in terms of various degrees? Does sound association play a crucial role in the processing? In order to answer these questions, two experiments were designed by using eye-movement instrument: experiment 1 investigated the effect of various degrees of familiarity on the processing of two different types of back parts (homophonic association/ phonography), for example, 老太太上鸡窝—奔蛋 is phonography because there is no metaphoric inference between front and back parts, but老太太上鸡窝—笨蛋 is with homophonic association because the implied meaning (笨蛋) is inferred from the words (奔蛋) through sound similarity. We asked the participants to judge the semantic relatedness between front and back parts and we found that the judgment was determined by the type of back parts, that is, the homophone facilitated the participants’ judgment because of the sound association; while phonography forced participants to infer the implied meaning of the sayings. Meanwhile, participants took longer time to process the sayings with high familiarity and made more errors in the judgment task, the reason of which might be caused by the negative effect of long-term memory. The result supported the Conceptual Metaphor theory and Conceptual Blending theory. However, participants adopted a quite different processing strategy called the on-line processing strategy when the sayings were with low familiarity. The result supported the Pragmatic Inference theory. Experiment 2 investigated how various intonations affected the judgment of semantic relatedness between front and back parts. The results showed that the characters with the same sound pattern but not with the same intonation (e.g. 笨、本、奔) exerted different influences on the judgment. Specifically, the character “本”, which does not fit into the meaning of any of the two parts, did not play a role in the processing. The result does not support the Conceptual Blending theory.
Subjects: Psychology >> Social Psychology submitted time 2023-03-27 Cooperative journals: 《心理学报》
Abstract： Which branch of science does psychology fall under? Does China practice psychology? How should China establish its own scientific discipline of psychology? These three questions urgently need to be resolved since the birth of psychology. With the current development of Western psychology, the rise of ‘embodied cognition’ has allowed us to foresee the greatest possibility of Chinese-Western psychological dialogue and the establishment of China’s own discipline of psychology. The ‘embodied cognition’ of Western psychology is closely related to the ‘body-knowing’ ideas existed in Chinese culture with the concept of ‘nature-human integration’ as the core, whereas Chinese culture has its own body elements that are different from the Western culture. The source of culture is indeed a myth. This study attempts to explore the ‘embodied wisdom’ of Chinese traditional culture from the visual threshold of Chinese myths. The objective is to make a sound basis for the comprehensive scientific orientation of psychology, contributing to the integration of psychology and establishment of China’s own scientific discipline of psychology. On the basis of a purely embodied psychological position, this study is summarised in three parts. Firstly, from the ontological dimension, the phenomenological interpretation method is used to describe how a mythical body is generated, and the myth of world, things and human origin are used as the example to reveal the ontological characteristic of China’s ‘body’ (monism). Secondly, from the spatial dimension, theory of conceptual metaphor is used to analyse how the mythological body phenomenology field is extended, and the perspectives of things and human beings are one, nature and human beings are one and Gods and human beings are one demonstrate the spatial characteristic of China’s ‘body’ (theory of Qi). Finally, from the time dimension, social construction theory is used to deconstruct that how the mythical body is changed in the time field and from the three levels of social, cultural and history to express the time characteristic of China’s ‘body’ (theory of Yi). Since the ancient times, Chinese culture and Western culture have been two different points, obviously. It is impossible naturally for Chinese people to produce ‘epistemology’ in the Western sense of ‘observing knowledge’, because the soil foundation of Chinese culture is ‘ontology’ (experiencing knowledge). China’s ‘monism’ emphasises that the body contains the soul, and the soul embodies the body, which means that the body and soul are perceived as one. From the perspective of Chinese creation myth, China’s ‘body’ can be viewed as the ‘Tao’, the body possesses the ‘power’ and the body also owns ‘will’. China’s Qi theory emphasises that the Qi is full of the three worlds, namely heaven, earth and human beings, hence, from the perspective of Chinese mythology, human beings are integrated with everything, human beings and nature share the same destiny and human beings and gods are connected. China’s Yi theory emphasises that change itself is constant, which due to the meaning of relations always outweighs the meaning of elements in Chinese philosophy. Thus, cultural imagery, social thinking and historical sense existed in China’s creation myth are also the result of the human body’s real-time construction. Inferred from ancient Chinese mythology, the Chinese people know that this world is based on the changing cosmic schema of the ‘body-human beings-things-gods’, which means that the ontological, spatial and temporal dimensions are all dissolved at the starting point of the body. Therefore, China’s ‘embodied psychology’ ideas pay attention to ‘nature-human integration’ in the sense of ontology. So, there is only one body clearly embodied in the world of Chinese traditional culture. Thus, we will no longer be able to judge Chinese psychological ideas under the standards of Western psychology. In summary: (1) psychology should be a unified study that combines natural and humanities science, in which the potential representative is embodied cognition; (2) the integration path of psychology must draw on the wisdom of embodied ideas of psychology that have existed in ancient Chinese culture, especially in the root of the Chinese mythology; (3) China must combine the creative transformation of Chinese and Western embodied psychology to establish the discipline of Chinese scientific psychology.
Subjects: Psychology >> Social Psychology submitted time 2018-09-07 Cooperative journals: 《心理学报》
Abstract： 基于积极心理学, 采用问卷调查法, 对859名老年人进行调查, 探讨社会支持对老年人社会幸福感的影响机制, 并检验希望与孤独感的中介效应模型及其模型适用性, 借此构建四个变量之间的关系模型, 探索促进老年人心理健康发展的内在机制。结果表明：(1)社会支持、希望、孤独感与社会幸福感之间两两相关显著, 社会支持、希望和孤独感是影响老年人社会幸福感的重要因素; (2)社会支持通过希望对社会幸福感影响的中介效应显著; (3)社会支持通过孤独感对社会幸福感影响的中介效应显著; (4)在同时检验希望和孤独感在社会支持影响社会幸福感的多重中介效应时, 二者在社会支持和社会幸福感间均起部分中介作用。研究结果证实了社会支持影响社会幸福感及希望和孤独感部分中介作用的心理机制, 为提高老年人心理健康水平提供了参考建议。
Subjects: Psychology >> Social Psychology submitted time 2018-04-18 Cooperative journals: 《心理学报》
Abstract： Previous studies mainly considered gender roles from the perspective of bio-determinism or social constructivism. The two sides stand at the ends of “nature” and “culture,” respectively. The former focuses on physiology, and the latter highlights the role of parenting, social conditions, and social relationships and disregards the link between nature and culture. The results of previous research have revealed limitations in the cognition of individuals regarding the formation and acquisition of gender classification and gender roles. Embodied cognition emphasizes the dependence of cognition on the body, which is embedded in the environment, and the influences of the body and environment are considered. The present study explored the gender role from the perspective of embodied cognition to compensate for the deficiencies of previous studies. Three experiments were conducted with E-prime. In Experiment 1, the effect of soft and hard tactile experiences on gender classification in the Chinese culture was investigated through a behavioral experiment method. In the beginning of the experiment, subjects were asked for a full long-term contact with a specific ball (soft or hard). Afterward, the participants were asked to determine the gender of ambiguous face images with their right hands while squeezing a specific ball with their left hands. We found that the subjects who squeezed the soft ball were likely to judge the ambiguous faces as female, and the subjects who squeezed the hard ball were likely to judge the ambiguous faces as male. By assessing these automatic associations of gender roles with hard or soft tactile experience, we designed an Implicit Association Test in Experiment 2 to explore the implicit effect of the “soft woman and hard man” bias. Our results revealed significant implicit deviations in the concept of gender roles in the Chinese culture. A significant difference was observed between compatible tasks in which feminine role expressions were associated with “soft” while masculine role expressions were associated with “hard” and incompatible tasks in which feminine role expressions were associated with “hard” while masculine role expressions were associated with “soft.” In Experiment 3, we explored the influence of the conceptual processing of gender role expressions on soft and hard perceptions of objects through concept priming and perceptual judgment tasks. The participants were asked to memorize the male role expressions or female characterization expressions and evaluate the degree of hardness and softness from 1 (soft) to 10 (hard). The expressions were then recalled. The results showed that compared with the subjects in the group of masculine role expressions, those in the group of feminine role expressions judged a sofa as softer. We conclude that gender classification and gender impression representation can be characterized by soft and hard metaphors. The concept of “soft woman and hard man” in the gender role is unconscious. Our conceptualization and categorization of gender roles depend on the metaphorical expansion of the basic concepts of “soft” and “hard.” In addition, the processing of the concepts of gender characterization among the study subjects activated the modal information of the proprioception (soft and hard) channel in the brain memory and caused the simulation of the physical state. It then affected the perception of the degree of softness and hardness of the sofa, thereby proving the existence of an embodied effect in cognitive judgment.
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