An Epistemological Strategy for Initiating Scientific Revolution against WEIRD Psychology.

This paper, a reply to the thought-provoking paper The WEIRDest People in the World? (Henrich, Heine & Norenzayan, 2010), makes the fundamental argument that most research paradigms from Western mainstream psychology, including theories, methods, and research procedures, are all very WEIRD once moved to non-Western cultures. We thus face not only biased samples but also a deeply WEIRD psychology. Implanting such a research paradigm into non-Western societies may result in an episteme of self-colonization by formulating a mentality of normative Eurocentrism, which may hinder not only the understanding of a local culture. Through this paper I draw on Kuhn's (1962) Structure of Scientific Revolutions to argue that a crisis is needed to initiate a scientific revolution against WEIRD psychology. I then draw on Hwang's (2019a) epistemological strategy as a path for constructing culture-inclusive theories to compliment Western theories found in mainstream psychology.

Valuing high arousal negative states increases negative responses toward outgroups across cultures.

Previous research demonstrates that the more people experience anger, fear, and other high arousal negative states (HAN) on average, the more prejudice and harm they express toward outgroups. Here we demonstrate that valuing HAN-above and beyond actually experiencing HAN-increases people's likelihood of engaging in harm toward cultural outgroups in everyday life. In Study 1, U.S. European Americans (N = 227) read hypothetical scenarios in which a member of another cultural group at school, work, or home made them uncomfortable. As predicted, the more participants ideally wanted to feel HAN, the more negatively they responded to the outgroup member in these scenarios (i.e., the more HAN they felt, the more they viewed harmful actions as appropriate, and the more likely they were to engage in these actions). To assess generalizability, in Study 2, we provide evidence from Canada (n = 162) and Taiwan (n = 170) that despite cultural differences in the valuation of specific types of HAN, wanting to feel HAN still predicted negative responses toward cultural outgroups in both cultures. These findings raise the intriguing possibility that reducing people's valuation of HAN might play an important role in increasing tolerance of cultural diversity in multicultural societies. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

Nation, Face, and Identity: An Initial Investigation of National Face in East Asia.

This research investigates a key concept in East Asia, face, and represents the first attempt to empirically examine the concept of face at the national level. Controlling for the level of national identification, Study 1 employed the scenario experiment method among samples of native Chinese and Taiwanese populations and revealed that national face exhibits patterns reverse of personal face. Using the experimental method, Study 2 replicated the findings of Study 1 and provided support for the different mechanisms underneath national face and personal face. Study 3 replicated the findings of Study 2 and additionally showed that national face exerts a significant inhibitory effect on face process. Findings are discussed in terms of possible implications for intergroup and international relations. Expanding on extant scholarship on face and across three studies with different experimental paradigms, this research turns our attention from face at the personal level to face at the national level by introducing the construct of national face and examining its manifestations in East Asia. The results advance our understanding of the psychological mechanism driving face concern in East Asia. They make a strong and unique case for the psychological existence of national face as an empirically distinct construct and an important psychological resource for East Asians.

Serendipity in Relationship: A Tentative Theory of the Cognitive Process of Yuanfen and Its Psychological Constructs in Chinese Cultural Societies.

The main purpose of this article is to combine three important themes in Chinese cultural societies: serendipity in relationship (yuanfen), relational interactions, and psychological adaptation through self-cultivation. People who live in Chinese cultural societies are deeply affected by relationalism and tend to be very different from their Western counterparts, who adopt individualistic methods when dealing with interpersonal problems. They are highly likely to access the perspective of yuanfen as part of their cultural wisdom to convert negative feelings, awkwardness, or setbacks caused by interpersonal relationship incidents, into a type of cognitive belief that can be used to combat anxiety and actuate coping actions. Based on this, this article proposes the tentative theory of a dialectical model which comprises elements of the philosophies of Daoism, Buddhism and Confucianism, to analyze the cognitive operation process regarding yuanfen and to explain and predict how people in Chinese cultural societies differ from most Western people in terms of psychological adjustment and coping actions when dealing with interpersonal problems. Canonical correlation analysis was used in the empirical study to describe this model and resulted in two statistically significant canonical factor pairs. The hypothesized model has been partially verified. It is hoped that this framework can serve as a pilot perspective for future studies, and at the same time provide the Western academic world with a reference for understanding the concept and substantive effects of serendipity in relationship. Further suggestions for future research direction are offered.

Buddhist concepts as implicitly reducing prejudice and increasing prosociality.

Does Buddhism really promote tolerance? Based on cross-cultural and cross-religious evidence, we hypothesized that Buddhist concepts, possibly differing from Christian concepts, activate not only prosociality but also tolerance. Subliminally priming Buddhist concepts, compared with neutral or Christian concepts, decreased explicit prejudice against ethnic, ideological, and moral outgroups among Western Buddhists who valued universalism (Experiment 1, N = 116). It also increased spontaneous prosociality, and decreased, among low authoritarians or high universalists, implicit religious and ethnic prejudice among Westerners of Christian background (Experiment 2, N = 128) and Taiwanese of Buddhist/Taoist background (Experiment 3, N = 122). Increased compassion and tolerance of contradiction occasionally mediated some of the effects. The general idea that religion promotes (ingroup) prosociality and outgroup prejudice, based on research in monotheistic contexts, lacks cross-cultural sensitivity; Buddhist concepts activate extended prosociality and tolerance of outgroups, at least among those with socio-cognitive and moral openness.

Taiwanese students' self-attributions for two types of achievement goals.

Previous studies of achievement motivations have focused on the patterns of self-attribution with little consideration of the effects of achievement goals. In the present study, the authors investigated Taiwanese students' self-attribution for achievement goals mainly on the basis of autonomous interest (i.e., personal goals) and on social expectation (i.e., vertical goals). The authors administered self-developed scenario simulation questionnaires to undergraduate and graduate participants in 2 studies. The results showed that (a) in pursuit of personal goals, participants tended to attribute success to internal factors and failure to external factors and (b) in pursuit of vertical goals, participants tended to attribute their failure to lack of effort. The authors further discuss the theoretical implications of these findings under a cultural context.

Effects of psychoeducation for depression on help-seeking willingness: biological attribution versus destigmatization.

Existing literature shows that the level of biological attribution and stigma of depression influences willingness to seek help. However, no study has used experimental methods to explore the question whether increasing biological attribution and decreasing blameworthy attitude towards depression will enhance willingness to seek help. In so doing, 299 college students were randomly assigned to biological, destigmatization, combined, and control groups. The measures included the Biological Attribution Scale, Psychological Blame Scale, and Help-Seeking Willingness Scale. The data were analyzed by a 2 x 2 ancova (with or without biological attribution education x with or without destigmatization education) on willingness to seek professional help which was assessed 2 weeks later, with adjusting for help-seeking willingness at baseline. Results showed that biological education had a significant main effect to elevate help-seeking willingness, but destigmatization education did not. In addition, no interaction effect existed between the two independent variables. The authors suggested that biological education makes people legitimize depression as a disease entity, so that it would be a practical approach to increase people's motivation to solve their emotional afflictions, especially in societies that emphasize emotional constraints. In contrast, although destigmatization information reduces people's negative appraisals to the depressed individuals, it does not go a step further to increase people's motivation to seek professional help. Further studies are needed to clarify the mechanisms of educational effects.