Subjects: Psychology >> Social Psychology submitted time 2023-03-27 Cooperative journals: 《心理学报》
Abstract： Confucian philosophy is a vital key in understanding China. The Confucianism classics have probably exercised a greater influence on Chinese people than any other literary or philosophical work. Junzi is the central focus of The Analects (Confucius’ collected sayings and the most significant text in Confucianism), and it may be the best method to comprehend The Analects. Junzi is not only just a historical notion but also a mainstream academic subject in contemporary China. In this study, we defined Junzi personality as ideal personality traits in Chinese culture (particularly Confucianism) and utilized modern psychological approaches to shed light on the operational conceptualization of Junzi personality. First, we collected all the Confucius’ statements about Junzi personality from The Analects and utilized them to create a preliminary questionnaire with 80 items written in modern Chinese. Second, we asked 499 Chinese participants to self-report how much they endorsed each item, to describe themselves on a 7-point scale, before performing exploratory factor analysis using principal axis factoring and a Promax rotation. Third, we invited 319 and 663 participants to fill in a 30-item questionnaire and conducted two confirmatory factor analyses. Lastly, we examined criterion-related validity using several correlation analyses on two samples of 202 and 233 participants. The findings revealed that the Junzi personality is composed of five factors: (A) “wisdom, benevolence, and courage, ” describing the traits of people who have rational attitudes that give full play to the autonomy of their minds and wise attitudes that illuminate things and are able to put these into practice; (B) “respectfulness and propriety, ” describing the traits of people who maintain respectful, humble, cautious, and honest attitudes toward social norms, social order, and social life; (C) “conversancy with righteousness and cherishment of benign rule, ” describing the traits of people who know that they should act appropriately and maintain their inherent goodness; (D) “refraining from what should not be done, ” describing the traits of people who understand the boundaries and bottom lines of their behaviors and do not violate them; (E) “self-cultivation rather than contentions with others, ” describing the traits of people who find problems in themselves and endeavor to change the status quo when managing transactions, solving problems, and encountering difficulties or setbacks and understand that contentions with others do not help solve problems. The confirmatory factor analyses results indicated that the Inventory of Junzi Personality in Confucius’ Thought had good reliability, construct validity, and discrimination validity. Correlation analyses revealed that Junzi personality was significantly positively correlated with extraversion, agreeableness, conscientiousness, openness to experience, Chinese values, self-flexibility, cooperative personality tendencies, and prosocial inclinations. Moreover, Junzi personality was significantly negatively correlated with neuroticism, discordance between self and experience, self-rigidity, and excessive competitiveness. These findings supplemented and improved understandings of Junzi personality meanings and internal structures and offered a reliable and valid assessment for quantitative empirical Junzi personality research.
Subjects: Psychology >> Personality Psychology submitted time 2021-08-19
Abstract： Confucian philosophy is a vital key in understanding China. The Confucianism classics have probably exercised a greater influence on Chinese people than any other literary or philosophical work. Junzi is the central focus of The Analects (Confucius’ collected sayings and the most significant text in Confucianism), and it may be the best method to comprehend The Analects. Junzi is not only just a historical notion but also a mainstream academic subject in contemporary China. In this study, we defined Junzi personality as ideal personality traits in Chinese culture (particularly Confucianism) and utilized modern psychological approaches to shed light on the operational conceptualization of Junzi personality. First, we collected all the Confucius’ statements about Junzi personality from The Analects and utilized them to create a preliminary questionnaire with 80 items written in modern Chinese. Second, we asked 499 Chinese participants to self-report how much they endorsed each item, to describe themselves on a 7-point scale, before performing exploratory factor analysis using principal axis factoring and a Promax rotation. Third, we invited 319 and 663 participants to fill in a 30-item questionnaire and conducted two confirmatory factor analyses. Lastly, we examined criterion-related validity using several correlation analyses on two samples of 202 and 233 participants. The findings revealed that the Junzi personality is composed of five factors: (A) “wisdom, benevolence, and courage,” describing the traits of people who have rational attitudes that give full play to the autonomy of their minds and wise attitudes that illuminate things and are able to put these into practice; (B) “respectfulness and propriety,” describing the traits of people who maintain respectful, humble, cautious, and honest attitudes toward social norms, social order, and social life; (C) “conversancy with righteousness and cherishment of benign rule,” describing the traits of people who know that they should act appropriately and maintain their inherent goodness; (D) “refraining from what should not be done,” describing the traits of people who understand the boundaries and bottom lines of their behaviors and do not violate them; (E) “self-cultivation rather than contentions with others,” describing the traits of people who find problems in themselves and endeavor to change the status quo when managing transactions, solving problems, and encountering difficulties or setbacks and understand that contentions with others do not help solve problems. The confirmatory factor analyses results indicated that the Inventory of Junzi Personality in Confucius’ Thought had good reliability, construct validity, and discrimination validity. Correlation analyses revealed that Junzi personality was significantly positively correlated with extraversion, agreeableness, conscientiousness, openness to experience, Chinese values, self-flexibility, cooperative personality tendencies, and prosocial inclinations. Moreover, Junzi personality was significantly negatively correlated with neuroticism, discordance between self and experience, self-rigidity, and excessive competitiveness. These findings supplemented and improved understandings of Junzi personality meanings and internal structures and offered a reliable and valid assessment for quantitative empirical Junzi personality research."
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Subjects: Psychology >> Personality Psychology submitted time 2021-01-14
Abstract： Confucius said, “Junzi (usually translated as ‘gentleman’ in English, meaning a type of ideal personality in China) is free from worries and fears”, and “to return to the observance of the rites through overcoming the self constitutes benevolence”. Mencius said, “there is no greater delight than to be conscious of authenticity on self-examination”. Chengzi said, “one who returns to the observance of the rites through overcoming the self for long is authentic”. Based on these classic Confucian propositions and related empirical researches, this paper proposes the hypothesis that Junzi personality has a positive effect on mental health, in which self-control and authenticity play a serial mediating role. To examine the above hypothesis, four studies were conducted. In Study 1 (N = 207), the self-rated questionnaires of Junzi personality, self-control, authenticity and mental health were used. In study 2 (N = 425), self-control was manipulated by the method of scenario simulation, and its effect on mental health and authenticity were investigated. In study 3 (N = 317), authenticity was manipulated by the method of recall priming, and its effect on mental health were investigated. In addition, the participants were asked to recall real-life instances in which they made a self-control decision or not in order to support the external validity. In Study 4 (N = 220), participants were asked to take part in the measurement of Junzi personality first, and 2 months later, self-control, and 2 months later, authenticity, and 2 months later, self-esteem, core self-evaluation, affect balance and mental symptoms as more overall indicators of mental health. Results showed that Junzi personality positively predicted mental health measured at the same time, and self-esteem, core self-evaluation and affect balance measured after 6 months, and negatively predicted mental symptoms measured after 6 months. Junzi personality positively predicted trait self-control and self-control decisions in situations (whether given in the experiment or recalled by the participants). Manipulated self-control positively affected mental health and authenticity. Manipulated authenticity positively affected mental health. In addition, results also supported the serial mediating effect of self-control and authenticity in the positive effect of Junzi personality on mental health by simultaneous measurement and cross-temporal measurement. Results of experimental manipulation also provided evidence for this. This paper verifies the positive relationship between Junzi personality and mental health, and also provides enlightenment for us to understand its internal mechanism. The results are consistent with the previous studies on the relationship between personality and mental health, self-control and mental health, and authenticity and mental health. In addition, this paper also suggests the important practical value of Junzi personality and Confucianism in today’s China.
Subjects: Psychology >> Other Disciplines of Psychology submitted time 2020-11-05
Abstract： Filial piety (xiao) refers to the proper way to treat parents, which is an important concept for Chinese culture. Since the New Culture Movement of China, some people criticize filial piety while others still advocate it. The possible reason why this disagreement arose may be that filial piety is composed of both good and dark sides. Psychological researchers have conducted some empirical studies to explore the factor structure of filial piety. However, past researches on the scale of filial piety have some limitations, such as unsatisfactory reliability and validity, confounding of subjective intent of researchers, and omissions of important factors of filial piety. I predicted that there exist more factors inside filial piety, and different factors are correlated with different criterion variables. Here, I tested an operational conceptualization of filial piety. Specifically, in the pilot study, items were generated in two ways. First, 50 items were adapted from four Chinese philosophical classics (i.e. the Analects of Confucius, the works of Mencius, the Classic of Filial Piety, and the Book of Rites). Second, 56 participants were recruited to list 5–10 characteristics of filial piety, and a total of 337 individually generated descriptors that I collected were then grouped into 48 categories by a psychology student who was blind to the hypothesis to simplify redundancies. In Study 1, I used exploratory factor analyses to construct a measure of filial piety (N = 633). In Study 2, I used confirmatory factor analyses and tested the correlations of each dimension of filial piety and criterion variables (i.e. family self-concept, family resilience, parent bonding styles, inadequate parent-child boundaries, self-supporting personality, and compliance) to validated the structure (N = 396 and 206). In Study 3, I asked the participants to indicate to which extent each item of the scale of filial piety agrees with their ideal filial piety in their minds (N = 221) and asked the participants who had children older than 10 years old to indicated to which extent each item agrees with their ideal expectation of how their children treat them (N = 213). The results showed that filial piety is composed of nine factors: respecting and installing parents, obeying parents, being kind and pleasant to parents, adhering to principles without letting parents feel humiliated, accompanying parents, making a name and letting parents feel honored, yearning for parents, not interfering with parents, and dissuading parents. The nine-factor structure has good reliability, convergent validity, discriminant validity, criterion-related validity, and content validity. Different factors have different patterns of the correlations with criterion variables. After controlling covariates, all dimensions of filial piety were positively correlated with family self-concept and family resilience. Parents’ care was positively correlated with respecting and installing parents, being kind and pleasant to parents, accompanying parents, and yearning for parents. Parents’ indifference was negatively correlated with them. Parents’ autonomy was negatively correlated with obeying parents. Lack of parent-child boundaries and the use of psychological control were positively correlated with obeying parents. Lack of parent-child boundaries was negatively correlated with respecting and installing parents, and was positively correlated with yearning for parents. Self-supporting personality was positively correlated with respecting and installing parents and dissuading parents. Interpersonal self-supporting personality was negatively correlated with yearning for parents. Compliance was positively correlated with obeying parents and yearning for parents, and was negatively correlated with dissuading parents. The findings helped to understand the internal structure of filial piety, and differentiate the good side of filial piety from the dark side.
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