儒家倫理與自律：利他考量、關係型態及自律之關聯__臺灣人文及社會科學引文索引資料庫

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題名：	儒家倫理與自律：利他考量、關係型態及自律之關聯
作者：	余思賢
作者(外文)：	Szu-Hsien Yu
校院名稱：	臺灣大學
系所名稱：	心理學研究所
指導教授：	黃光國
學位類別：	博士
出版日期：	2013
主題關鍵詞：	儒家倫理；關係自主性；利他考量；賢德排序；自律；Confucian ethics；relating autonomy；altruistic concern；morality ranking；autonomy
原始連結：	連回原系統網址
相關次數：	被引用次數:期刊(0) 博士論文(0) 專書(0) 專書論文(0) 排除自我引用:0 共同引用:0 點閱:215

過去心理學研究發現關係中的利他考量宛如自律感的雙面刃，有時會降低自律，有時則會提高自律而成為所謂的關係自主性，而東西方文化比較就常顯現出這種雙面效果。為了解釋這個現象，本文回顧文獻之後，重新提出含攝文化之自律心理模式，並依此模式在縱向關係的脈絡中，探討儒家文化中的利他考量如何影響行動自律。筆者認為利他考量促進自律的條件有二：1.文化須涵養出行動者重視共生的人倫相關價值；2.在行動的關係脈絡中，行動者所處的文化偏重共生性關係，使行動實際運作時維持高度的意義感或滿足感。於是本文區分出六種關係，其中的要點是兩種縱向關係型態：賢德排序與權力階級。前者屬於共生性關係，後者則屬於個體性關係。筆者認為先秦儒家思想蘊含之相對倫理觀，強調共生性關係的價值，應可使利他考量促進自律，而習慣採取個人主義式關係的美國人民，容易使利他考量妨礙自律。研究一（第四章）調查台灣學生與美國學生之利他考量與自律的關聯，結果發現在用功讀書這項義務行動中，台灣學生的利他考量會提高自律，但美國人的利他考量則傾向降低自律，證明了利他考量確實會在不同社會文化脈絡間呈現出它對自律的雙面效果。研究二（第五章）及研究三（第六章）進一步針對縱向關係探討利他考量與自律之關聯，以及關係型態在其間的作用。研究二以情境故事操弄利他考量強度與情境場域（家庭場域vs.工作場域），再測量台灣人與美國人在這些脈絡中對上位者（母親或主管）的關係知覺。結果發現在關係知覺的因素分析結果上，台灣人的賢德排序與權力階級兩種權威排序關係知覺分屬不同因素，但美國人卻無法將賢德排序從權威排序關係中分化出來，使賢德排序與權力階級落在同一個因素中。更重要的是：台灣人的賢德排序不但普遍高於美國人，而且台灣人的賢德排序可以在家庭與工作場域中將利他考量轉變為促進自律的力量，但是美國人的賢德排序卻沒有這種效果，不論賢德排序分數的高低，利他考量仍是妨礙義務自律的因素。研究三採取主位研究取向，將台灣受試者隨機分派至三種觸發組別：儒家文化組、個人主義組、中性組，再觀察親子關係型態、利他考量與自律的關聯。結果成功複製了研究二之文化差異：相對於個人主義組，儒家文化組的賢德排序可使利他考量促進自律，而個人主義組之賢德排序則沒有這種效果。文末再針對本研究的重要研究結果、研究限制，以及未來研究建議進行討論。

以文找文

Past psychological research found altruistic concern to be a double-edged sword to autonomy. Sometimes it decreased autonomy, sometimes it increased autonomy and shaped the so-called relating autonomy. The conflicting results between altruistic concerns and autonomy often revealed the differences between Eastern and Western cultures. To explain the phenomenon, the author introduced a cultural-inclusive psychological model of autonomy, and interpreted how altruistic concerns influence autonomy in vertical relationships under Confucian culture. The author claimed that there exist two preconditions for the positive relation between altruistic concerns and autonomy. First, culture needs to serve as a cultivation for the actor’s collective ethics. Second, a communal relationship must be constructed under the cultural context in actions to maintain the actor’s feelings of meaningfulness and satisfaction when practicing the ethics. Accordingly, the author classified two vertical relations: morality ranking and power ranking. The former is a communal relationship, while the latter an individualistic relationship. The author predicted that altruistic concerns would increase Taiwanese autonomy because the relative ethics in Confucian philosophy promotes the value of communal relationship; the relations between altruistic concerns and autonomy would be reversed among Americans, on the other hand, because they adopt individualistic relationships. Study 1 investigated the relationships between altruistic concerns and autonomy among Taiwanese and American undergraduates, and found a positive relation between Taiwanese altruistic concerns and autonomy for studying hard and a negative relation between those two variables among American participants, indicating the double-edged effect of altruistic concerns on autonomy in Chinese and American cultures. Study 2 and Study 3 examined the role of relational perceptions in the aforementioned effect under vertical relational contexts. Study 2 used scenarios to manipulate the level of altruistic concerns within a family and an organization, and assessed Taiwanese and American relational perceptions of the high-status person (mother or supervisor). Exploratory Factor analysis revealed that Taiwanese could differentiate morality ranking and power ranking in two contexts, but Americans could not. Most importantly, Taiwanese morality ranking would result in the increase of positive relations between altruistic concerns and autonomy, while American morality ranking would not. Study 3 adopted an emic-approach and randomly assigned Taiwanese participants to three conditions: Confucianism, individualism, and a neutral condition, before asking them to write essays of different topics; the effect of morality ranking was replicated in Study 2. Importance of the findings, the limitations, and suggestions for further research were also discussed.

以文找文

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1.	輪班照顧到遷移照顧：男性照顧者返鄉照顧歷程的社會脈絡初探
2.	員工自願學習行為中介歷程之研究：心理-社會工作依賴與工作投入之影響
3.	華人陽／陰默認文化與社會工作規則倫理實踐之困境
4.	於梨華《又見棕櫚，又見棕櫚》的文化震盪現象
5.	大學生關懷與正義兩難情境思維判斷之研究
6.	國小教師倫理決定量表之建構
7.	完美主義者的養成與轉化：一位明星高中女學生的生命敘說
8.	正向與負向婚姻品質對新婚夫妻自我概念的影響：行動者-伴侶相依模式之探討
9.	析探初任高考公務人員的工作責任、工作生活平衡及人際關係滿意度之影響
10.	國人文化認同意識對全球化與日韓偏好的影響之研究
11.	儒學的當代詮釋與生命實踐的另類思考--王陽明心學與薩提爾理論之對話初探
12.	建構新聞工作者傳播工具與人脈互動的架構：從社會資本交換與再媒介化之考察
13.	求職者觀點下的臺灣家族企業組織形態
14.	從儒家視角檢視突發疫情期間以年齡作為醫療資源配置的道德基礎與疑慮
15.	進取與人和，自立而助人：臺灣高中階段青年生涯概念原型分析研究

1.	華人社會的潛規則：表裡不一與陽奉陰違
2.	公務人員組織認定與關係認定契合之影響：路徑、後果及調節效果
3.	差序式領導與自己人部屬的角色：多層次分析觀點
4.	華人文化脈絡的幼兒園長課程領導之探究
5.	華人生命觀與孝順行為之相關研究：重構儒家文化之親子關係
6.	臉書社會比較之幸福感研究--自戀傾向為調節變項
7.	家庭效能信念之運作歷程及其影響
8.	中小學代理教師參與生涯混沌理論團體之建構歷程與經驗內涵研究
9.	臺灣現代夫妻在夫妻諮商前後親密關係與衝突解決之分析研究
10.	三代家庭成長經驗對成年子女孝道信念及代間支持之影響
11.	王船山氣化生命論研究──儒家氣學、道教內丹學及佛教唯識學的跨界域激盪
12.	大學生網路霸凌倫理判斷歷程之探究
13.	威權領導對任務績效之影響:以LMX及部屬職場偏差行為為中介因子
14.	孔子「生生之仁」的詮釋及其開展
15.	上海地區家事調解社會工作專業知能建構之行動研究

1.	中國近代平等觀念的形成(1895~1915)
2.	論宋季士儒之困頓與抉擇：以殉節思想為核心展開探討
3.	槐聚心史 : 錢鍾書的自我及其微世界
4.	許衡的倫理道德價值體系
5.	先秦德福觀研究
6.	中國歷史戰爭科學研析
7.	致命的感染力：中國現代民族主義對臺灣的衝擊
8.	中國人的自我 : 心理學的分析
9.	唐代詩僧的創作論研究 : 詩歌與佛教的綜合分析
10.	教育、理論與行動研究
11.	百年來中國現代高等教育 : 國家.學術.市場之三角演變
12.	貧窮.文化與社會工作 : 脫貧行動的理論與實務
13.	東南亞女性移民與臺灣客家社會
14.	家長式領導 : 模式與證據
15.	女性性別角色與社會工作--以臺灣年輕女性性別角色之研究為例

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2.	儒家倫理與德性倫理之再探
3.	〈孔子詩論〉分章編聯方法淺探
4.	論自主性與安樂死
5.	中西傳統文化中的「自律」與「律」
6.	生命、自主與尊嚴--對德沃金墮胎論證的審視與反思
7.	《孟子》之本心倫理學之研究--從規範之法理根據看
8.	對自主的再思考：關係取向
9.	論中西孔子天命觀重要思想型態的當代詮釋
10.	道家思想在醫病關係中的反思與回應
11.	正義優先於應得？--評羅爾斯的「反應得」理論
12.	作為樂道者的孔子--論理學家對孔子形象的建構及其思想史意義
13.	對非營利組織利他精神及行善行為的檢視與思考
14.	國小學童利他行為研究--具學習效果之蜈蚣賽局經濟實驗
15.	讓良知做主--略論陽明心學對於現代人自主性問題的思想啟示

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