Analysis of the private, collective, and relational self-cognitions among Han and Tibetan Chinese

Self-Hierarchy in Perceptual Matching: Variations in Different Processing Stages

People have three cognitive representations of the self, namely, the individual, relational, and collective selves (CS), which are indispensable components of selfhood but not necessarily given equal preference. Previous studies found that people displayed varied self-hierarchy in miscellaneous tasks involving different research materials that had pre-existing learned associations established over long periods of time. Therefore, this study tries to explore a purer self-hierarchy without the influence of research materials, using perceptual matching tasks. The behavioral and event-related potentials' (ERPs) findings showed that people recognized information association with their individual self (IS) faster compared with their relational (RS) and CS. Smaller N2, stronger P3 and late positive complex (LPC) amplitudes were evoked during IS compared with RS and CS. However, the three selves evoked equal P2 amplitudes at the early processing stage. Moreover, CS showed a weaker advantage than RS, demonstrating a longer reaction time, lower d prime, and weaker P3 and LPC amplitudes in the parietal region. Overall, self-hierarchy during simple perceptual processing manifested as IS > RS > CS at the late processing stage but manifested as IS = RS = CS at the early processing stage. Self-hierarchy varies according to the processing stage, even without meaningful information and during the simple perception processing. This result provides direct evidence that all selves can be tagged with neutral actions, which would fit the idea of an organism attuned to self-survival at multiple processing levels.

Individualism without full individualization? The compressed life trajectories of the Tibetan graduates of an English training program

Drawing upon fieldwork data collected among a group of Tibetan graduates who attended an internationally linked English training program that dramatically and fundamentally altered their life trajectories, this study argues that these Tibetans acquired individualism prior to individualization practice. Their pathway is in contrast with the tendency found among Korean women "toward individualization without individualism, a region-wide phenomenon in East Asia'. Different scenarios exactly reveal complicatedness and complexity in compressed modernity of East Asia. However, the study also finds that their exercise of individualization did not turn them into an ontological or radical-that is, egoistic-individualist on account of multiple factors. Toward the end of the article, we also recommend replacing the controversial concept of individualization (individualism) with the notion of individuation-a project of the individual that may be geared toward collective action and shared ideals-to avoid conceptual ambiguity in the future. This individuation project is more likely to contribute to both the integrity and identity of the individual in her search for a legitimate status and a settled life in the wider society, as well as a prosperous society in the future.

The Neural Representation of Relational- and Collective-Self: Two Forms of Collectivism

The collectivism can be divided into two forms: relational collectivism and group collectivism. According to the cognitive representation of self, relational collectivism emphasizes the relational-self and group collectivism privileges the collective-self. However, it remains uncertain whether there is a difference between relational-self and collective-self under Chinese collectivism cultural. To address the above issue, the present study examined the neural representation of relational-self and collective-self during trait judgment tasks using functional magnetic resonance imaging (fMRI). The results showed that relational-self-reference compared with collective-self-reference generated stronger medial prefrontal cortex (MPFC) activity, indicating relational-self was more closeness and important in the self-concept than collective-self under East Asian cultural background. Relational-self and collective-self are unequally represented in the MPFC, providing direct neural evidence that the collectivism in China can be divided into relational collectivism and group collectivism.

Motivational Hierarchy in the Chinese Brain: Primacy of the Individual Self, Relational Self, or Collective Self?

According to the three-tier hierarchy of motivational potency in the self system, the self can be divided into individual self, relational self, and collective self, and individual self is at the top of the motivational hierarchy in Western culture. However, the motivational primacy of the individual self is challenged in Chinese culture, which raises the question about whether the three-tier hierarchy of motivational potency in the self system can be differentiated in the collectivist brain. The present study recorded the event-related potentials (ERPs) to evaluate brain responses when participants gambled for individual self, for a close friend (relational self), or for the class (collective self). The ERP results showed that when outcome feedback was positive, gambling for individual self evoked a larger reward positivity compared with gambling for a friend or for the class, while there is no difference between the latter two conditions. In contrast, when outcome feedback was negative, no significant effect was found between conditions. The present findings provide direct electrophysiological evidence that individual self is at the top of the three-tier hierarchy of the motivational system in the collectivist brain, which supports the classical pancultural view that individual self has motivational primacy.