通过家遗产国家的视角来看道德:集体自我变化和道德世界观
Reina Takamatsu1, Joonha Park2, Akiko Matsuo3
1Faculty of Policy Studies, Aichi Gakuin University, Nisshin, Japan.
Frontiers in psychology
|October 17, 2024
概括
研究经常使用西方,受过教育,工业化,富裕和民主 (WEIRD) 的样本,忽视了各种各样的全球视角. 这项研究探讨了家遗产文化中独特的道德宪法,突出了自我认知和社会义务的差异.
科学领域:
- 心理学 心理学 心理学
- 社会学 社会学 社会学
- 文化研究 文化研究
背景情况:
- 在研究中,西方,受过教育,工业化,富裕和民主 (WEIRD) 样本的主导地位是一个长期存在的问题.
- 以西方为中心的研究方法可能无法捕捉非西方文化的细微差别,特别是具有家价值观的东亚社会.
- 关系的和,一个关键的家价值观,在东亚文化中表现得多样化.
研究的目的:
- 在家遗产文化中提出一种关于道德宪法的新理论观点.
- 研究"自我"概念的文化变化如何影响道德理想和人际义务.
- 分析中国,日本和韩国的不同自我,道德和行为模式.
主要方法:
- 在家遗产文化中对道德宪法的理论分析.
- 在中国,日本和韩国的社会文化背景下对自我进行比较检查.
- 探索不同的自我构造如何塑造道德世界观和人际关系规范.
主要成果:
- 家文化表现出不同的道德观念和理想,因为对特定的社会支柱的重点不同.
- 自我在社会关系中的定位在每个文化中不同地定义了道德义务的范围.
- 尽管中国,日本和韩国有着共同的家遗产,但它们在自我,道德理想和行为方面表现出独特的模式.
结论:
- 了解道德世界观的变化需要检查不同的社会文化背景和自我构造.
- 方法论方法必须结合土著的道德观念,超出WEIRD框架.
- 未来的研究应该优先考虑文化敏感的方法,以捕捉人类道德的多样性.
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