利他行動

安晨鎬 부산대학교 사회과학대학 1986 社會科學論叢 Vol.5 No.2

Psychological (and some sociobiological) studies on altruism and helping behavior were reviewed. (1) Evolutionary theories on the origin of altruism by sociobiologists ; (2) studies on the bystander intervention (including the studies focused on the effects of individual or situational variables on helping behavior) ; (3) studies on the normative influences in helping behavior ; (4) Schwartz's normative decision-making model ; (5) Piliavin's arousal : cost-benefit model ; (6) Batson's (and Polish psychologists') altruistic motivation theory ; (7) studies on the effects of affects on altruistic behavior ; and (8) studies on the personality variables related to altruism were reviewed. From the above review, the following conclusions were obtained. (1) Studies on the mediating processes of cognition and affect (rather than the studies on situational variables) in altruistic behavior are increasing now. (2) Clear evidences for the altruistic motivation were obtained. Economic model on human nature is regarded as limited. Piliavin and Lerner, who had argued economic (or egoistic) model, revised their models. (3) Interactional model of motivational and situational factors in helping behavior is regarded as more promising.

심리학에서 본 지역감정 : 집단 고정관념 형성에 있어서의 감정과 지성의 효과

안신호 한국심리학회 1988 춘계심포지엄 Vol.1988 No.-

얼굴 모양 맞춤 가설과 신체적 매력 맞춤 가설

안신호,김준영 한국사회및성격심리학회 2011 한국심리학회지 사회 및 성격 Vol.25 No.1

Attractiveness similarity ratings and shape similarity ratings for the faces of actual and of random couples (produced from wedding pictures of Koreans) were analyzed. Both attractiveness similarity and shape similarity of actual couples were higher than those of random couples. Differences in the attractiveness similarity between actual and random couples based on attractiveness ratings on single faces were not significant but the result patterns were consistent with Attractiveness Matching hypothesis. Differences in the shape similarity between actual and random couples based on categorization of single faces into one of seven categories (circle, oval,square, rectangle, diamond, triangle, and inverted triangle) were not significant, but the result patterns were also consistent with the Matching Principle. Results were interpreted as partial support for Similarity-Attraction or Assortative Mating hypothesis, especially for Mere-Exposure Effect explanation (Hinsz, 1989) or Imprinting explanation rather than Zajonc et al's (1987) Emotional Efference explanation. 신혼부부의 사진 20개로 제작한 실제 커플 얼굴 사진 20개와 무선 커플 얼굴 사진 20개를 제시하고 얼굴의 매력 유사성과 얼굴의 모양(형) 유사성을 평정받았다. 매력 유사성과 모양 유사성 모두 실제 커플에서 무선 커플보다 높았다. 실제 커플의 매력 유사성의 검증은 이미 사회심리학에서 확립된 것으로 볼 수 있는 이론의 재검증이지만 서양인보다 얼굴 특징 요소가 풍부하지 않은 우리나라 사람들의 얼굴 사진도 유사성 연구에 재료로 사용가능함을 확인한데 의의를 찾을 수 있다. 신혼부부 사진을 재료로 한 실험에서의 얼굴 모양 유사성 검증은 얼굴 모양의 유사성에 따른 동류 짝 결정(Assortative Mating) 혹은 “맞춤원리(Matching Priniple)”의 네 가지 이론들(Zajonc의 정서 원심성 이론, 단순노출 효과 이론, 각인이론, Bateson의 Optimal outbreeding 이론) 중 단순노출 효과와 각인이론을 지지하는 것으로 해석되었다. 커플의 매력 유사성과 모양 유사성을 커플 사진 판단 이외의 방법으로 검증하기 위하여 두 실험이 추가로 시도되었다. 얼굴 사진을 하나씩 제시하고 매력 정도를 평정케 하여 그 자료에 기초한 실제 커플과 무선 커플의 매력 유사성을 비교한 분석 결과는 통계적으로 유의하지는 않지만 예언과 일치하는 방향의 결과 양상을 보였다. 얼굴 사진을 하나씩 제시하고 각 얼굴이 일곱 범주(정사각형, 직사각형, 원, 타원, 다이아몬드 형, 삼각형, 역삼각형) 중 어디에 해당되는지를 고르게 한 자료로부터 두 가지 얼굴 유사성 지표를 산출하여 실제 커플과 무선 커플을 비교한 결과 역시 통계적 유의수준에는 달하지 못하였지만 예언과 일치하는 방향의 결과 양상을 보였다. 각 이론을 검증하기 위한 후속 연구에 관하여 논의하였다.

悲哀와 利他行動

安晨鎬 부산대학교 사회과학대학 1982 社會科學論叢 Vol.1 No.1

In order to anchor pathos as moral sentiment to the framework of psychological formulation, findings in the psychological experiments on the affect and altruism, and the concept of pathos in philosophical, psychological (in phenomenological approaches), and Buddhist speculations were reviewed. Pathos, defined as an emotional attitude combined with feeling of nothingness of our life, has such draracteristics as similarity with others, and weakening self-concern and the value of one's possessions, which, in turn, enhance empathy and sensitivity to other's misery, and therefore, altruistic behavior. Male and female freshmen experienced pathos, other-focused sadness or self-focused sadness or heard about Busan city (control group) in laboratory. After mood arousal, opportunity for helping a student in need was suggested. The results were interpreted tentatively to support the hypotheses pathos and other-focused sadness increase altruism.

[실험논문]아동의 비유이해에서의 직유표현의 효과

안신호,이유갑 서울대학교 심리과학연구소 1988 심리학의 연구문제 Vol.- No.3

Winner 등(1976)은 직유형태의 표현이 아동의 지각적 비유의 이해에 미치는 효과를 증명하는데 실패했다. 그러나 그들은 지각적이 아닌 비유 즉 심리적-물리적 비유, 혹은 literal한 해석과 상징적인 해석 양자가 다 가능한 비유에서는 직유의 효과가 있을 가능성을 제안했다. 본 실험에서는 두 종류의 맥락이 조작되었다. 하나는 비유를 단지 상징적 해석으로만 의미있게 만드는 것(상징만의 맥락)이고, 다른 하나는 비유를 상징적 해석이 의미있으면서 동시에 (틀린 것이기는 하지만) literal한 해석도 의미있는 것처럼 보이도록 만드는 것(Literal한 맥락)이다. 128명의 3~6학년 학생들에게 이야기를 읽도록 한 다음에 이야기속 목표단어의 의미를 쓰도록 했다. 결과들은 Literal한 맥락 하에서 직유는 비유이해를 촉진할 수 있다는 것을 보여 주었다. 상징적 맥락만의 조건에서 직유는 단지 3학년 학생들만의 비유이해를 촉진시켰다. 그러나 Literal한 맥락하에서 직유는 3학년에서 5학년까지의 학생들의 비유이해를 촉진시켰다. 비유를 literal하게 해석하는 오류수는 정반응수에 반비례했다. 아무 문장이나 상징적으로 해석하려는 마음갖춤새가 피험자들에게 형성되는 것을 막기 위해 본 실험에서는 떼움질 조건으로서, 단지 문자대로의 해석만이 정확한 반응인, Literal Only 맥락이 삽입되었다. 대부분의 아동들은 이 조건에서도 비유가 아닌 것을 상징적으로 해석했는데 이 현상은 나이가 증가함에 따라서 증가하는 것으로 밝혀졌다. 상징적 해석의 이러한 경향은 이야기 이해에 대한 앞으로의 연구에 중요하리라 여겨진다. 왜냐하면 우리는, 개개의 문장은 각기 문자대로의 해석만 가능하나, 이야기 전체 속에서는 각 문장이 상징적 의미를 갖는 경우를 문학작품에서 많이 접하기 때문이다.

주체사상속의 인간관 : 심리학적 분석

안신호 부산대학교 민족문제연구소 1990 民族問題論叢 Vol.1 No.-

利他行動에 關한 小考

安晨鎬 부산대학교 학생생활연구소 1978 硏究報 Vol.14 No.1

Different definitions of the altruism, and various variables which have been illuminated in the altruism researches were categorized. The articles on the effects of the helper's temporary states on the helping behavior were reviewed. ① Effects of the experience of success, failure or other affective states of benefactors directy or indirectly(empathically) elicited; and ② effects of harm-doing or witnessing injustice on the altruism, and their explanatory schemes were reviewed. ③ Effects of observing model were grouped into the situations which supply the informations about ⓐthe behavioral alternatives and the social norms, ⓑthe appropriateness of behavioral alternatives,and ⓒthe consequenes of the behaviors. ④Darley and Latane's and others' researches on the bystander intervention and Samaritanism were treated in more detail. The molar explanatory models of Fishbein's and Schwartz's, and the more systematic studies on the effect of the affective states upon the altruism were mentioned as desirable future research topics.

悲哀尺度에 관한 一硏究 : 性·年齡·宗敎·學歷變因과 悲哀와의 關係 The Relationships of Pathos to Sex, Religion, Age, and Education Level

安晨鎬 부산대학교 사회과학대학 1984 社會科學論叢 Vol.3 No.1

In Orient, expecially in Buddhist thoughts, pathos or compassion(karun.a-, in Sanskrit) have long believed to be an essential feeling to altruism. About one thousand and five hundred years ago. Won-Hyo, a Korean Buddhist priest, divided sadness into three categories: self-sadness, other-sadness and pathos. Pathos means a feeling of pity and sadness for human being based on recognizing nothingness of the lives of human being. If one who apprehends that our lives are fundamentally of nothingness sees others in general struggling for their avarice, one may feel pity for them. The present investigator suppose that for a person to feel an affect, a kind of readiness to feel it should be necessary. The readiness may be a sort of cognitive structure. The readiness to feel other-sadness might be a cognitive structure to regard self as a discriminated individual from others. The readiness to feel pathos might be a cognitive structure about the nature of human being, and a cognitive structure about others in general. Previous study(Ahn, 1983) found that the readiness for pathos developed late: College students' pathos scores on the Pathos Scale were higher than 5th, 8th or 11th graders'. The present study was carried out (1) to probe the life-span developmental trends of pathos, and (2) examine the relationships of pathos to sex, religion and education level. Two hundred and eighty-nine college students (125 males and 164 females) and 223 males(107 thirty-to thirty-nine-year-olders; and 116 older than 39 years of age) and 259 females(139 thirty-to thirty-nine-year-olders; and 120 older than 39 years of age) were administrated to answer on the Pathos Scale. For constructing the Pathos Scale, 12 situations were selected among 32 situations at which Buddaha felt pathos. They not only were described without Buddhist jargons but could be encountered frequently in our everyday life. The selected situations were as follows: (1) When you see people care to do base things and deceive others; (2) When you see people's life styles not clear and aboveboard; (3) When you see people succumb to bad ideas and temptations; (4) When you see people avaricious and stingy; (5) When you see people commit every bad act; (6) When you see people apt to fight with others and increase anger and hatred of others; (7) When you see people abandon themselves in a lazy depraved way of life; (8) When you see people arrogant and assume airs of importance; (9) When you see people with useless desires and dangerous ideas do something dirty and shady frequently; (10) When you see people inclined to bad directions because of foolishness; (11) When you see people always too busy for the sake of their family or their own desires; (12) When you see people always attacked by diseases. Twelve adjectives which were the most frequent responses at the Buddha's Pathos Situations in the preliminary study were selected. They were poor or pitiful (two with very similar meaning); sad or sorrowful (two with very similar meaning); impatient or irritated; hateful or detestable; angry; unpleasant or disgusting; disgusting; empty or vain; wretched or deplorable; and foolish. Each of the 12 situations was printed on the top of 12 sheets of paper, and the sheets were randomly arranged in order. Below each situation, 12 adjectives were listed with 7 point scales. Subjects were instructed to imagine the situations independently, and asked to mark 0 on the column according to how strongly they would feel at each situation. Three dependent measures were calculated for each subject: Pathos score(sum of rating scores of four adjectives about pity and sadness); Anger score (sum of four adjectives related to anger and disgust); and Differences between pathos and anger scores(Pathos minus Anger). Each dependent measure of the college students' data was analyzed by a 2(Sex)×3 (Religion) factorial analysis of variance with the methods of unweighted means. Two ANOVAs for Pathos and Difference (Pathos minus Anger) scores revealed that Christian students felt more pathos in Buddha's Pathos Situations than Buddhist or Non-Religion group students. Each of three dependent measures of the data of the olders (who were older than 30 years of age) was analyzed by a 2(Sex)×3(Religion)×2(Age)×2(Education Level) with the methods of unwighted means. Any main or interaction effects were not found significant for Anger scores. The ANOVA for Pathos scores of the olders showed that there were a main effect of Sex (that is, females felt more pathos) and two interactions: Religion×Education Level (highly educated Christians felt pathos more, but highly educated Buddhists felt pathos less) and Sex×Education Level (highly educated females felt more pathos, but highly educated males felt less pathos). The ANOVA for Difference scores(Pathos minus Anger) revealed similar results to the Pathos scores. Comparisons between students and the olders showed more clearly the above findings.

感情-利他行動關係에 관한 批判的 考察(Ⅱ) : 動機的 接近

安晨鎬 釜山大學校 學生生活硏究所 1980 硏究報 Vol.16 No.1

Berkowitz's Krebs', Hornstein's and Batson's approaches on empathy-mediated altruism were reviewed. Berkowitz focused on the inhibiting effects of self-concern upon empathy and helping behavior. Krebs demonstrated clearly the relationships between empathy and altruistic behavior, Hornstein emphasized similarity and “perspectives to hunan nature” to be important variables for we-group formation and prosocial behavior. Batson has done most important researches on empathy and altruism. He proposed altruistic empathy against Piliavin's egoistic motivation model of empathic arousal reduction. Batson's empathy was discussed to be a important variable (additionally, Staub's “impersonal sadness” and Rosenhan's “other-focused sadness” also seemed to be noticeable) to explain the relationships between affect and altruism.

통일과정 , 통일될 사회의 모색에 고려하여야 할 인간 욕구의 문제

안신호 한국심리학회 2000 춘계심포지엄 Vol.2000 No.-