Within- and between-culture variation: Individual differences and the cultural logics of honor, face, and dignity cultures.

The CuPS (Culture × Person × Situation) approach attempts to jointly consider culture and individual differences, without treating either as noise and without reducing one to the other. Culture is important because it helps define psychological situations and create meaningful clusters of behavior according to particular logics. Individual differences are important because individuals vary in the extent to which they endorse or reject a culture's ideals. Further, because different cultures are organized by different logics, individual differences mean something different in each. Central to these studies are concepts of honor-related violence and individual worth as being inalienable versus socially conferred. We illustrate our argument with 2 experiments involving participants from honor, face, and dignity cultures. The studies showed that the same “type” of person who was most helpful, honest, and likely to behave with integrity in one culture was the “type” of person least likely to do so in another culture. We discuss how CuPS can provide a rudimentary but integrated approach to understanding both within- and between-culture variation. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

The jury and abjury of my peers: The self in face and dignity cultures.

The self is defined and judged differently by people from face and dignity cultures (in this case, Hong Kong and the United States, respectively). Across 3 experiments, people from a face culture absorbed the judgments of other people into their private self-definitions. Particularly important for people from a face culture are public representations—knowledge that is shared and known to be shared about someone. In contrast, people from a dignity culture try to preserve the sovereign self by not letting others define them. In the 3 experiments, dignity culture participants showed a studied indifference to the judgments of their peers, ignoring peers' assessments—whether those assessments were public or private, were positive or negative, or were made by qualified peers or unqualified peers. Ways that the self is “knotted” up with social judgments and cultural imperatives are discussed. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

浅议晴雯性格之“真”

晴雯是贾府少有的思考者,虽然身为奴婢,她却有一颗做回真我的“真”心,勇敢捍卫着作为“人”的高贵尊严和人格,并用生命坚守了这一信念。“真”是她命运悲剧的导火索。     

Sharifa's House

In Bangladesh, a microbanking system exclusively targeted at female ‘entrepeneurs’ has been combined with a streamlined domestic construction process, transforming the possibilities of affordable housing for the rural poor. Dr Adnan Morshed tells Sharifa's story; how a very modest loan from the Grameen Bank allowed Sharifa and her family to build a house and to realise what amounts to very much more than even a permanent home. Copyright © 2007 John Wiley & Sons, Ltd.     

民间文学艺术表达及其权利界定

民间文学艺术表达不同于民间文学艺术作品和民间文艺衍生作品。民间文学艺术表达的实质是具有传统艺术特色的特定模式化信息。根据传播范围，民间文学艺术表达的权利归属体系确定为传承人和群体、群体及国家三个层次。     

病号服的功能性及开口设计

目前医院使用的常规病号服既缺乏美观性也缺少功能性,更没有考虑到穿着者在检查治疗时的尊严。本文分析了常规和改良病号服的临床表现,并针对临床需求开展调研,从临床医疗、日常护理和病人心理3方面归纳出病号服的功能性诉求;基于病号服整体功能需求,对病号服各部位的开口进行系统设计,开发出一套既能实现病号服各个关键部位有效开合,满足病人日常治疗、检查、护理需求,又可以较大程度满足病人保护隐私心理需求的多功能开口病号服;探索性提出病号服的功能性及开口的科学设计方法。     

思想政治教育与创新人才非智力因素发展

创新人才的思维发展与非智力因素有着紧密的联系,通过分析创新人才的动机、意志、情感和人格等非智力因素,论述思想政治教育对这些因素的积极影响.     

城市生活空间质量观下的社区体系规划原理

以新人本主义城市空间发展观及价值取向分析为基础,提出冲破现代主义城市功能分区藩篱、关注社会公平下,空间公正为方向的城市社会生活空间质量观。指出其理念核心为人本生活场所体系及城市社区体系公正结构的建构与重构,并进一步推演出城市社区体系规划的基本原理为:1)城市社会(居住)阶层化构成原理(城市公正规划);2)城市社区体系分异可获性原理(区域响应规划);3)社区空间质量构成原理(空间共享规划);4)文化生态景观情境认知原理(区位文化尊严规划)。     

“人的尊严”在现代法律上的重要性研究

文章在阐述人的尊严在法律上的意义的基础上, 分析了人的尊严和法律的关系, 并从完善法律法规建设、促进社会经济进步、增强人民追求意识、加快国家文明发展四方面论述了人的尊严在现代法律上的重要性。     

从后殖民主义视角看当代中国的“洋设计”

文章从后殖民主义的批判视角为出发点,本着平等对话的原则,分析当代中国建筑的文化现状,提出在中西建筑文化对话中不以自己身份的缺失为前提,并以国家大剧院为例,提出在建筑学研究中建立后殖民主义视角的重要性和意义。