嬰幼兒睡眠安排形式：「一心二態」文化意涵的解析

The Universal and Culture Implication Reflected in the Infant-Child Sleep Arrangement

10.6129/CJP.2010.5203.01

李美枝(Mei-Chih Li)；董興邦(Hsing-Pang Dong)；陳貽照(Yi-Jau Chen)；楊建銘(Chien-Ming Yang)

人己界線 ； 自我建構 ； 依附－分離－個體化 ； 親子關係 ； attachment-separation-individualization ； parent-child relation ； self-construal ； self-other boundary

中華心理學刊

52卷3期（2010 / 09 / 01）

221 - 241

繁體中文

雖然本土心理學已然蔚為一股不容小覷的新興學術潮流，但以追求普遍心理法則為目標的主流心理學者對其偏重特定區域人們之心理與行為之研究頗有微詞。本論文以安排嬰幼兒睡眠的形式為主題，提供一個比較台灣與法國，以及兩個台灣主位(emic)的實徵研究。台灣普遍執行親子共眠而法國普遍執行親子分眠的型態，清楚地彰顯了關係主義文化與個人主義文化對區隔親子界線的顯著差異。研究者藉此文化差異的研究實例，闡述主流心理學之追求普遍性法則與本土心理學偏重主位式法則的殊途目標，實可共構為一心多態(one-mind, many mentalities)的互補學術關係。全世界的孩子，從出生開始就慢慢地進行依附－分離－個體化的普同性歷程。就形體的個體化，舉世相同，但在心理的層面，就因文化價值觀的不同而有分歧的發展，西方偏重分離的導向，華人社會則在依附與分離之間，以關係主義的文化價值觀模糊了人己的界線。相對於西方社會偏重與他人區隔之獨立自我，中國人自我的顯著性在於交融相依的親子關係及其他延伸的人際關係。

Since 1980 the indigenous psychology has become a hot issue in the countries outside North-America area. However, its emphasis on the psychological study of specific cultures seems to be incompatible with the goal of pursing universal laws of main-stream psychology. In this article, we present three empirical studies about infant-child sleep arrangement: a cross-cultural study between Taiwan and France, and two Taiwan emic studies. The prevalent co-sleep pattern in Taiwan and the prevalent sleep-alone pattern in France clearly reflect the difference of self-other boundary between relationalism and individualism cultures. Based on the results of these three studies, we also clarify the meaning of one-mind many mentalities. In this article it is shown in the divergent development of self-other boundary and self-construal based on the same universal process of attachment-separation-individualization for adapting to norms of different cultures in which a child grows up. All infants in this world are on the same process of attachment-separation-individualization, but in the Western world, the socialization of children emphasizes the aspect of separation and the development of independent self, whereas, in Chinese society, the emphasis of relationalism blurs the parent-child boundary and the development of interdependent self.

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