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COVID-19 has created significant concern surrounding the impact of pandemic lockdown on mental health. While the pandemic lockdown can be distressing, times of crisis can also provide people with the opportunity to think divergently and explore different activities. Novelty seeking, where individuals explore novel and unfamiliarly stimuli and environments, may enhance the creativity of individuals to solve problems in a way that allows them to adjust their emotional responses to stressful situations. This study employs a longitudinal design to investigate changes (...) in novelty seeking and mental health outcomes before, during, and after COVID-19 pandemic lockdown, among a group of students from a university in southeast China. Participants were surveyed at three points: November, 2019 ; between February and March, 2020 ; and between May and June, 2020. Cross-sectionally, correlation analysis indicated that greater novelty seeking was associated with lower levels of stress, anxiety, and depression at all three time points. Univariate latent curve modeling indicated a growth trajectory in which novelty seeking increased over time and then remained high during the post-lockdown period. Stress, anxiety, and depression all showed V-shaped growth trajectories in which these variables decreased during lockdown, before increasing in the post-lockdown period. Multivariate LCM indicated the growth trajectory for novelty seeking was associated with the growth trajectories for stress, anxiety, and depression. This suggests that the observed decreases in stress, anxiety, and depression during the lockdown period may be attributable to the sample’s observed increase in novelty seeking. These findings are valuable in that they challenge the notion that lockdown measures are inherently detrimental to mental health. The findings indicate the important role of novelty seeking in responding to crises. It may be possible for future public health measures to incorporate the promotion of novelty seeking to help individuals’ respond to stressful situations and maintain good mental health in the face of crises. (shrink) | |
Filial piety is a Confucian concept derived from Chinese culture, which advocates a set of moral norms, values, and practices of respect and caring for one’s parents. According to the dual-factor model of filial piety, reciprocal and authoritarian filial piety are two dimensions of filial piety. Reciprocal filial piety is concerned with sincere affection toward one’s parent and a longstanding positive parent-child relationship, while authoritarian filial piety is about obedience to social obligations to one’s parent, often by suppressing one’s own (...) wishes to conform the demands of the parent. The primary aim of this study is to investigate the moderating effect of culture on the relationships between filial piety and palliative care knowledge. The secondary aim is to investigate whether filial piety is a universal construct across Singaporean and Australian cultures. A total of 508 participants living in Singapore and Australia were surveyed between May and October 2020. The final sample comprised of 406 participants, with 224 Singaporeans and 182 Australians. There were 289 females, 115 males, and two unspecified gender in the sample, with an average age of 27.27 years. Results indicated a significant effect of culture on authoritarian filial piety and palliative care knowledge. Singaporeans showed higher authoritarian filial piety and higher palliative care knowledge than Australians. However, no effect of culture was found on reciprocal filial piety. Overall, no significant correlation existed between palliative care knowledge and reciprocal filial piety and authoritarian filial piety. For Singaporeans, a weak negative correlation was found between palliative care knowledge and authoritarian filial piety. In contrast, Australians and Singaporeans indicated a positive, moderate correlation between reciprocal and authoritarian filial piety. Further, culture moderated the relationship between authoritarian filial piety and palliative care knowledge. High authoritarian filial piety was associated with increased palliative care knowledge among Australians, while high authoritarian filial piety was associated with decreased palliative care knowledge among Singaporeans. The results support the conceptualization of filial piety as a possible psychological universal construct. In addition, the results point out an important implication that public health programs should target the appropriate filial piety types to enhance palliative care knowledge among Singaporeans and Australians. (shrink) | |
This study aims to investigate mental health among Chinese people living in areas with differing levels of infection severity during the COVID-19 outbreak. It also assesses the association between reciprocal and authoritarian filial piety and mental health in times of crises. A sample of 1,201 Chinese participants was surveyed between April and June 2020. Wuhan city, Hubei province outside Wuhan, and elsewhere in China were categorized into high, moderate, and low infection severity areas, respectively. The Depression, Anxiety, and Stress Scale’s (...) severity cut-points were used to categorize participants. In the overall sample, 20.9, 34.2, and 29.0% of the participants showed elevated levels of stress, anxiety, and depression. Those in the highest infection severity group were significantly more likely to be categorized as having elevated levels of stress, anxiety, and depression. General linear modeling was performed on a composite mental distress variable. This model indicated that, even after adjusting for group differences in age, gender, education, and filial piety, the high infection severity group displayed more mental distress than the low infection severity groups. The model also found reciprocal filial piety to have a negative association with mental distress. Conversely, authoritarian filial piety was found to be unrelated to mental distress when controlling for the other variables in the model. No evidence was found for an interaction between either authoritarian or reciprocal filial piety and infection severity, which suggests that the negative association observed between reciprocal filial piety and mental distress was relatively consistent across the three infection severity groups. The findings suggest that future public health programs may integrate the promotion of filial piety as a strategy to help Chinese people maintain good mental health in the face of pandemic crises. (shrink) | |
Confucianism’s emphasis on filial piety is both a hallmark of its approach to ethics and a source of concern. Critics charge that filial piety’s extreme partialism corrupts Chinese society and should therefore be expunged from the tradition. Are the critics correct? In this article, we outline the criticism and note its persistence over the last century. We then evaluate data from the empirical study of corruption to see whether they support the claim that partialism corrupts. Finally, we report some recent (...) experimental work done with colleagues testing the claim that filial piety is associated with tolerance of corruption in Chinese societies. The results suggest that the critics are on to something. However, partialism (or kin affection) is not a cause of concern. Instead, authoritarianism (another aspect of filial piety) is associated with tolerance of corruption. We conclude that critics should reformulate their criticisms if they seek to combat corruption effectively. (shrink) | |
This study aimed to develop the Three-Dimensional Filial Piety Scale and explore its psychometric properties. Based on Wang’s Three-Dimensional Filial Piety Model, our study employed a review of the current literature, in-depth interviews, and feedback from experts and the target group. An initial 36-item scale using a bipolar Likert 6-point rating scale was developed. Then item analysis and exploratory factor analysis were conducted with sample 1 (n = 617) to explore the dimensions and final items, and a 15-item scale with (...) three factors was obtained. After that, confirmatory factor analysis was conducted to validate the 3-factor structure obtained through exploratory factor analysis with sample 2 (n = 585). Next, we tested criterion-related validity with sample 3 (n = 248) and test-retest reliability with sample 4 (n = 67). The results supported the model on which this scale was based and showed three dimensions of filial piety, namely the balance of interests, good affections, and family role norms. As a valid, reliable scale, the Three-Dimensional Filial Piety Scale can therefore be used in the Chinese context to measure filial piety for people of different genders, ages, and cohabitation situations. (shrink) | |
Ageism is a pan-cultural problem, and correspondingly, increased research attention worldwide has focused on how a person’s age drives prejudice against them. Nevertheless, recent work argues that chronological age alone is a limited predictor of prejudice—particularly in the workplace, where age conflates intertwined elements, and across cultures, in which the nature of ageism can substantially differ. A recent organizational behavior framework advocates for extending beyond numerical age alone, focusing instead on prejudice arising from workers’ perceived Generation, Age, Tenure, and Experience. (...) In addition to clarifying the multifaceted nature of workplace ageism, GATE helps uncover potential cultural ageism differences. Using the United States and China as focal Western and Eastern prototypes, the current paper compares Eastern and Western cultures through a GATE Lens. Eastern and Western cultures adopt different perceptions of generations, elder life stages, organizational tenure expectations, and desired experience levels. Moreover, existing research offers clues for how workplace GATE-ism likely differs between cultures, but more research is needed. Future research should adopt a nuanced GATE conception of “age”-ism, toward enhanced ageism understanding and the ability to utilize a globally aging workforce. (shrink) | |
A successful student has been defined as one who not only performs well in academics but is also happy. Hence, how to promote adolescents’ academic success and wellbeing is an important issue with which researchers have been concerned. A few studies have explored the relationship of filial piety to the academic achievement or life satisfaction of Chinese adolescents. However, in view of the close relationship between the two outcomes, the unique effects of filial piety on academic achievement and subjective wellbeing (...) and their underlying mechanisms need to be further clarified. Based on a sample of 677 students in Grade 6 (Mage = 12.24, SD = 0.36) and their parents in Beijing, China, this study examines how adolescents’ reciprocal filial piety (RFP) and authoritarian filial piety (AFP) are related to their academic achievement and subjective wellbeing. It also examines the mediating role of adolescents’ educational expectations in these relationships, and the moderating role of parents’ educational expectations in the relationships of adolescents’ filial piety to educational expectations and of adolescents’ educational expectations to academic achievement and subjective wellbeing. The results indicate that, when the two outcome factors are considered simultaneously, RFP is positively related to academic achievement and subjective wellbeing. In contrast, AFP is negatively related to academic achievement but not significantly related to subjective wellbeing. Moreover, adolescents’ educational expectations play a mediating role in the relationships of both RFP and AFP to academic achievement and subjective wellbeing. In addition, the positive effect of adolescents’ educational expectations on subjective wellbeing is stronger when mothers’ educational expectations are higher, supporting the moderating role of parents’ educational expectations. Our findings provide new insights into and implications for the moderated mediation mechanism underlying the links between filial piety and early adolescent development. (shrink) | |
The present study examined the effect of expectation and evaluation of spouse’s filial piety on marital satisfaction among young Chinese couples. We administered scales assessing gender role attitude, marital satisfaction, and expectation and evaluation of spouse’s filial piety on 422 married participants and explored the relationships among these variables. The results showed the following: gender role attitude mediated the relationship between participants’ gender and evaluation of their spouse’s filial piety. There was no significant gender difference in the evaluation of spouse’s (...) filial piety; however, men were more likely to have a traditional gender role attitude, and a traditional gender role attitude leads to lower evaluation of spouse’s filial piety. Furthermore, it was found that the wife’s sibling condition influenced the participants’ expectation and evaluation of spouse’s filial piety as compared to the husband’s; the evaluation of spouse’s filial piety was significantly positively correlated with marital satisfaction; and women’s expectations of their husband’s filial piety moderated this relationship. The positive effects of the evaluation of spouse’s filial piety on marital satisfaction were significantly stronger when they had high expectations in this regard. (shrink) | |
For lesbian, gay, bisexual, transgender, and queer youth, identity development is one of the most critical developmental task. LGBTQ youth are shown to be at risk for a variety of risk factors including depression and suicidal ideation and attempts due to how their identities are appraised in heteronormative societies. However, most LGBTQ educational psychology research have highlighted protective factors that are primarily relevant to support LGBTQ white-youth. One of the major developmental theories, Erikson’s stages of psychosocial development, has identified adolescence (...) as the period where identity development occurs. However, through an intersectional lens, identity development appears to encompass more than adolescence but also emerging adulthood, a developmental stage not accounted for by Erikson’s stages of psychosocial development. The primary goal of this study is to seek to understand and question Erikson’s stages of psychosocial development through an intersectional lens of an autoethnography of my LGBTQ experiences. An autoethnographic approach [diary entries, conversations, interview, social media websites and blogs, and drawing ] is used to understand my LGBTQ-person of color experiences of “coming out” or self-disclosure during my adolescence through emerging adulthood. Data was collected on April 2020 and spanned from 2006 through 2020 to account for the developmental period of adolescence and emerging adulthood. Thematic analysis revealed four themes across the two developmental periods: confusion and conflict between my gay and ethnic identity as a closeted adolescent, my first “coming out” as a gay adolescent and “it got better,” frustration arising from the internal conflict between my gay and POC identity as an emerging adult, and frustration arising from external experiences with the flaws of LGBTQ community inclusivity. Results reflected a continuous theme of identity exploration and struggle through both adolescence and emerging adulthood, highlighting the need for future research to replicate similar experiences from other intersectional individuals during emerging adulthood stage, a developmental stage that is considered in between Erikson’s adolescent and young adulthood developmental stage. (shrink) | |
: Filial piety is a core value in ancient Chinese culture, and it still exerts significant influence on the attitudes, behavior and daily life of Chinese people today. At present, China is facing an increasingly aging population and the concern how to properly care for the elderly. Through the vertical review of filial piety in China’s history, two constant elements, namely support and respect, stands out among China’s traditions. There is an argument that addressing the contemporary elderly care problem requires (...) the adequate support from two perspectives, material support from families and societies for the aged and spiritual caring for them. It is further argued that any approaches aimed at addressing contemporary elderly care issue should take into consideration the actual social and culture conditions in China, including the cultural traditions of filial piety. Resumo: A piedade filial era um valor central na cultura chinesa antiga, e ainda exerce influência significativa nas atitudes, comportamento e vida cotidiana do povo chinês. Atualmente, a China está enfrentando uma população cada vez mais envelhecida e as preocupações associadas a como cuidar adequadamente dos idosos do país. Através da revisão vertical da piedade filial, ao longo da história da China, para este trabalho, dois elementos constantes emergiram nas tradições, a saber, apoio e respeito. Argumenta-se que a abordagem do problema contemporâneo do cuidado ao idoso exigirá a incorporação adequada de ambas as dimensões, ou seja, fornecer não apenas apoio material ao idoso, na família e na sociedade, mas também prover seu cuidado espiritual. Argumenta-se ainda que quaisquer abordagens destinadas a tratar da questão devem ser baseadas nas condições sociais e culturais reais, na China, incluindo e passando além das tradições culturais de piedade filial. (shrink) | |
The definition and measurement of filial piety in existing research primarily focuses on the narrow conceptualizations of Asian filial piety, which would inflate cultural differences and undermine cultural universals in how people approach caring for their elderly parents. Employing the Dual Filial Piety Model (DFPM), this study aimed to examine the relationship between filial piety and attitude toward caring for elderly parents beyond the Asian context. In our study (N= 276), we found that reciprocal filial piety (RFP) does not differ (...) across cultures while authoritarian filial piety (AFP) does. We also found that collectivism, rather than ethnicity, predicted RFP and AFP, which in turn predicted positive attitude toward caring for elderly parents. Our work demonstrates the cross-cultural applicability of the DFPM and highlights the universal and culture-specific aspects of filial piety. (shrink) | |
The Dual Filial Piety Model offers a universally applicable framework for understanding essential aspects of intergenerational relations across diverse cultural contexts. The current research aimed to examine two important issues concerning this model that have lacked investigation: the roles of parental socialization and social ecologies in the development of reciprocal and authoritarian filial piety attitudes. To this end, a two-wave short-term longitudinal survey study was conducted among 850 early adolescents residing in urban and rural China, who completed questionnaires twice, 6 (...) months apart, in the spring semester of grade 7 and the fall semester of grade 8. Multigroup path analyses revealed bidirectional associations over time between perceived parenting styles and adolescents’ filial piety attitudes, with both similarities and differences in these associations between urban and rural China. In both settings, perceived authoritative parenting predicted increased reciprocal filial piety 6 months later, whereas perceived authoritarian parenting predicted reduced reciprocal filial piety among urban adolescents over time. Moreover, in both settings, reciprocal filial piety predicted higher levels of perceived authoritative parenting and lower levels of perceived authoritarian parenting 6 months later, with the latter effect being stronger among urban adolescents. Adolescents’ perceived parenting styles did not predict their authoritarian filial piety over time; however, authoritarian filial piety predicted higher levels of perceived authoritative parenting 6 months later in both settings. The findings highlight the roles of transactional socialization processes between parents and youth as well as social ecologies in the development of filial piety, thus advancing the understanding of how the universal human motivations underlying filial piety may function developmentally across different socioeconomic and sociocultural settings. (shrink) | |
With the development of rationalism, although the concept of filial piety is still an important factor affecting family relations, its rules have changed. Based on the resource theory and by measuring family power via the role played in family decision-making, this study explored the mediating role of filial piety norms between elderly’s family resource contributions and family power in intergenerational cohabitation families in Mengzhou city, China. Using a stratified sampling method, 1,200 elderly people were recruited for data collection. Multiple linear (...) regression analysis was used for testing. The results show that the elderly still have some FDM in Chinese intergenerational cohabitation families, and the family power of elderly men is still higher than that of elderly women, which indicate that the influence of traditional patriarchal norms still exists in the family. Filial piety culture mediates between the elderly’s relative economic income and their family power and also mediates the relationship of the elderly’s relative educational level and their family power. It shows that the resources of the elderly relative to their children affect the filial piety of their adult children and then affect the FDM of the elderly. The study is theoretically and practically meaningful. (shrink) | |
Even in psychological literature, which describes many determining variables related to the school domain, few studies have investigated the universal mechanism underlying parent–child relations, which is a prototype matrix for future student–teacher relations. The role of the imprinted schema of children’s obligations toward parents seems to be crucial for school functioning in classroom society. The Dual Filial Piety Model is comprised of two higher-order factors that correspond to the two focal filial piety attributes: reciprocal and authoritarian, which have been shown (...) to have distinct implications on social adaptation and individuals’ psychological functioning. In this study, we investigate the relationship between filial piety and student attitudes in a more individualistic and egalitarian culture and in a more collectivistic and hierarchical society. The measurement invariances of three scales, i.e., the Vietnamese adaptation of DFP Scale, the Utrecht Work Engagement Scale, and the Study Satisfaction Scale, were improved in the MLM analyses. Our results show that in more individualistic cultures, the RFP is a stronger predictor of study engagement and study satisfaction; however, the AFP is a better factor to predict study engagement in more collectivistic cultures. What is more, only RFP positively correlates with study satisfaction in individualistic culture. Our findings revealed that in different cultures, different aspects of filial piety should be emphasized by parents in the context of the future academic achievements of their children. The conclusion is that the prevention and intervention strategies or techniques intended for children with school problems should be culturally appropriate and addressed to the parents of kindergarten and later to very early-stage education teachers. The results of studies based on the DFPM may stimulate practical applications and policy development within the domain of success and failure in the academic environment. (shrink) |
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