不同關係脈絡下華人真實自我的展現

Abstract

本研究目的在於探討華人真實自我的內涵為何。由於「真實自我」在華人研究中較少受到關注，因此我們先藉由Goldman與Kernis（2004）的真實自我量表為架構，來了解華人真實自我，隨後參考預試結果及社會取向自我實現者的概念來編製華人真實自我量表，之後的實驗中為了反應華人重視關係的傾向，則加入「關係」變項的考量。研究1A使用問卷調查法，主要希望了解自編之華人真實自我量表與其他量表之關聯。結果發現自編的華人真實自我量表的內涵包含了兩個成分：「真實表達」與「彈性圓融」，概念上比Kernis的真實自我量表更為多元、複雜。研究1B為2(觸發我：相依我 vs. 獨立我) x 2(親密程度：高 vs. 低) x 2(接受程度：高 vs. 低)x2(訊息：正向vs.負向)四因子混和設計，主要依變項為具真實自我的程度。結果顯示面對自我訊息時，對親近他人給予的訊息有較高接受程度的個體是較具有真實自我的；而對陌生他人所給予的負向訊息時，接受程度越低者越具真實自我。研究二則為2（觸發自我：獨立我vs.相依我）x2（親密程度：高vs.低）x（調整程度：高vs.低）三因子受試者間設計。結果發現觸發自我的主要效果，被觸發相依我的個體傾向認為他人較具真實自我。分析結果也出現三因子的交互作用，被觸發獨立我的個體，認為在面對較陌生的人時，出現低調整程度是有真實自我的表現；面對親近他人時，不論如何反應皆可被視為是真實自我的展現。整體而言，本研究顯示華人的真實自我較為複雜、多元的，會隨著不同的「關係」來決定如何行為反應，而這樣的調整變化仍被視為是真實自我的展現。

The present research was designed to investigate the Chinese authenticity. Kernis (2003) defined authenticity as “the unobstructed operation of one`s true or core self in one`s daily enterprise”. However, the topic hasn’t been explored in Chinese culture. Therefore, based on the Authenticity Inventory ( Goldman & Kernis, 2003) and the concept of social-oriented self-actualizers proposed by Yang (2003), we developed the Chinese authenticity inventory first, then conducted experiments to explore the concept of Chinese authenticity. The purpose of study 1A was to check the correlations between the scale of Chinese authenticity and other scales to establish the validity of the scale. The result showed that Chinese authenticity has two major components: “authentic expression” and “flexibility”. In study 1B, one hundred and six participants were assigned to a 2 (prime: independent self vs. interdependent self) x 2 (evaluation: positive vs. negative) x 2 (guanxi-closeness: good friend vs. acquaintance) x 2 (acceptance: high vs. low ) mixed design. The main dependent measure was the degree of authenticity. The result indicated that low acceptance of negative evaluation from an acquaintance would be considered as more authentic. In study 2, one hundred and twenty-one participants were assigned to a 2 (prime: independent self vs. interdependent self) x 2 (guanxi-closeness: good friend vs. acquaintance) x 2 (the degree of compromise：high vs. low) between-subjects design. The result showed a significant three-way interaction, participants who were primed with independent self would rate behavior that showed low compromise to an acquaintance as more authentic. To sum up, this present study indicated that Chinese authenticity is more complicated than Kernis (2003) was defined. Chinese people often take “guanxi” into consideration when they decide how to act in different situations, and this doesn’t violate their concept of authenticity.