Vốn là bản năng của con người, việc so sánh với người khác khó có thể bỏ và cũng không nên bỏ. Vậy có cách nào để so sánh tốt hơn?
1. Thuyết so sánh xã hội là gì?
Thuyết so sánh xã hội (Social comparison theory) được đề xuất bởi nhà tâm lí xã hội học Leon Festinger vào năm 1954. Để tự đánh giá bản thân, con người so sánh khả năng, ý kiến, giá trị, thái độ, địa vị, tài sản, vẻ bề ngoài,... của mình với một hoặc một nhóm người.
Có hai trường hợp so sánh xã hội được áp dụng. Trước hết là so sánh bản thân với một tiêu chuẩn khách quan, phổ biến. Giả dụ, để đánh giá năng suất lao động của bản thân, chúng ta sẽ so sánh với trung bình cộng năng suất của những đồng nghiệp cùng vị trí trong công ty. Từ đó, ta rút ra kết luận là mình đang ở đâu.Tuy nhiên, khi thiếu đi những tiêu chuẩn khách quan, chúng ta có xu hướng so sánh mình với những người xung quanh, dựa trên những điểm tương đồng như giới tính, tuổi tác, kinh nghiệm.
2. So sánh xã hội được chia làm hai loại:
▸ So sánh trên (Upward social comparison )
So sánh trên là quá trình bạn đánh giá bản thân trước một người mà bạn thấy hơn mình trong một khía cạnh nhất định. Lối so sánh này thường dẫn tới nỗ lực tự phát huy bản thân qua việc học hỏi, tìm kiếm thông tin, bài học, kinh nghiệm từ những người hơn ta.
Trong sự nghiệp, chúng ta thường áp dụng so sánh trên để thúc đẩy bản thân nỗ lực hơn. Chẳng hạn, ta so sánh mình với những người làm có thâm niên hơn, thành thạo hơn trong cùng lĩnh vực mình theo đuổi.
Tuy nhiên, việc này cũng khiến nhiều người rơi vào cái bẫy position bias (tạm dịch: thiên kiến vị trí). 'Thiên kiến vị trí' mô tả khuynh hướng so sánh bản thân với những người ở "nhóm trên" nhưng lại bỏ qua những người ở "nhóm dưới".
▸ So sánh dưới (Downward social comparison)
Trái ngược với so sánh trên, so sánh dưới là quá trình cá nhân đánh giá bản thân với một người kém hơn họ ở mặt nào đó. Một số giả thuyết cho rằng khi có sự đe dọa về mặt tâm lý (psychological threat), con người có xu hướng so sánh dưới. Bởi vì, so sánh dưới có ảnh hưởng tích cực lên lòng tự trọng, cảm xúc và tinh thần.
Một ví dụ nhỏ là khi chúng ta có nhận được kết quả không tốt trong bài thi, so sánh với những bạn có kết quả kém hơn sẽ dễ chịu hơn phần nào. Hay đôi khi bạn có thể cảm thấy tận thế là khi một mình bạn rớt môn nhưng niềm vui là khi cả lớp bạn đều rớt.
Cũng tương tự như so sánh trên, quá "chìm đắm" vào việc so sánh dưới cũng không tốt cho bạn. Các nghiên cứu sau này đưa ra giả thuyết rằng, so sánh dưới giúp tăng lòng tự tôn hơn là cải thiện bản thân. Ví dụ, so sánh điểm số của mình với những người kém hơn có tác dụng an ủi tạm thời, nhưng về lâu dài có thể lấy mất động lực để bạn cố gắng.
Cả hai kiểu so sánh đều tồn tại mặt tốt và xấu của nó. Điều chúng ta có thể làm tốt hơn là xác định, suy ngẫm và đánh giá lại những nhận định của bản thân, từ đó định vị mình tốt hơn trong xã hội.
同時也有3部Youtube影片,追蹤數超過0的網紅墨小鯊 LAZY SHARK,也在其Youtube影片中提到,心理鯊來了?|我刪除了INSTAGRAM!? |墨小鯊 LAZY SHARK #心理學小知識 #社會心理學 #向上比較 我在INSTAGRAM消失了快兩星期啦哈哈 沒有IG的日子時間更充裕了!! 今次影片分享作為社交摺友的小薯經營Instagram的心路歷程 將Social Comparison ...
「social comparison theory」的推薦目錄:
- 關於social comparison theory 在 Vietcetera Facebook 的最佳解答
- 關於social comparison theory 在 王舒銳Ivana Wong Facebook 的精選貼文
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- 關於social comparison theory 在 墨小鯊 LAZY SHARK Youtube 的最佳貼文
- 關於social comparison theory 在 Antariksha Phadnis Youtube 的最佳貼文
- 關於social comparison theory 在 Campus TV, HKUSU 香港大學學生會校園電視 Youtube 的最佳貼文
- 關於social comparison theory 在 What is Social Comparison Theory | Explained in 2 min 的評價
- 關於social comparison theory 在 Social Comparison and Facebook - ACM Digital Library 的評價
- 關於social comparison theory 在 Self-Esteem, Social Comparison, and Facebook Use 的評價
social comparison theory 在 王舒銳Ivana Wong Facebook 的精選貼文
在生活當中,「比較」每天都會發生。美國心理學家 Leon Festinger 的social comparison theory 提到每個人會利用他人作為一把比較的尺,來進行自我評價,自我驗證。
真正的成功不需會別人認可,但透過自我評價來認清自己的長短處,才能在未來發揮所長,正視匆匆溜走的時光。
順境時,多一份思索;
逆境時需要多一份勇氣。
social comparison theory 在 李怡 Facebook 的最佳解答
Paradoxical theory of Hong Kong organising U.S. riots (Lee Yee)
Hu Xijin, the Editor-in-Chief of the China state media Global Times, tweeted on Twitter stating his high suspicion of Hong Kong “rioters” infiltrating the United States and organising the riot in U.S..
The speech of this CCP media celebrity, who has the privilege to use Twitter in China, cannot be treated as having “freedom of speech”. This statement led the world, including people in Hong Kong and the U.S. to understand the authenticity of the propaganda of CCP. That also includes claims of having “riots” in Hong Kong, the necessity of Hong Kong national security law, or claims of having over 2 million supporters of the law and all other speeches of government officials from last year. Hu helped people understand the truth behind the words.
Hu said that ‘attacking police stations, smashing shop, blocking roads and breaking public facilities’ are the ‘routines’ of Hong Kong “rioters”, hence Hong Kong ‘rioters’ are the ‘mastermind’ of the violent protests across the U.S.. But he did not mention that those violent protesters in the U.S. robbed shops and did harm to innocent citizens during the protest, and that all these never happened in the Hong Kong protests. Hong Kong protesters destroyed only targeted facilities without hurting people and robbing shops. Signs saying “protect books, no damage”, “we are not thieves, we don’t take without permission” were put on the library and fridge door on the day of occupying legislative council on 1st July.
The death of an African-American man caused by police officers triggered a wave of demonstrations in the U.S.. The four police officers involved in the incident were immediately demised, at least two of them may file a lawsuit. Chauvin, the police officer who kneeled on the victim’s neck was soon arrested and charged for third-degree murder on 29th May.
Since last year in Hong Kong, countless acts of police brutality were clearly seen in live footage, but none of the officers were being charged or investigated. The mysterious deaths of Chan Yin-lam and Chow Tsz-lok , and over 2500 ‘dead body found’ cases were all concluded to be unsuspicious. Police brutality in Hong Kong and the U.S. are treated very differently, thus no justified comparison could be made.
The body of George Floyd, the African-American man killed by the police, was sent to a medical institution for autopsy. The autopsy results stated that the death of Floyd was not caused by suffocation, and that the police officer did not break his neck. His death was caused by other conditions triggered by the violent arrest. Pathological report showed that drug overdose caused his death. His family was unconvinced by the official pathological report so they employed other forensic institutions for a second autopsy. In the U.S., forensic is an independent third-party organisation, if the pathological results from the prosecutor and defendant are different, another autopsy will be conducted by an authorised institution recognised by both parties. In Hong Kong, however, no pathological results were released for the 2500 ‘dead body found’ cases. To close the cases, the police only needed to state that those cases were “unsuspicious”. Suspected death due to police brutality are treated very differently in the two places.
An online post from mainland China stated that Chinese media gloat over the seriousness of racial discrimination in the U.S. and how terrible the violent demonstration in the U.S. is. The author is probably someone who lives in the U.S. and follows closely to the social network of mainland China. The passage is persuasive. His post concerning the truth of the death of the African-American and the worldwide demonstrations was soon censored. Chinese officials want the people to believe only the truth they created – “Hong Kong rioters organised the US riots”.
The truth as claimed by China is always confusing. Chinese officials repeatedly claimed that the Hong Kong riots were organised by the U.S.. And now they claim that Hongkongers are the organisers of the U.S. riots. Is Hong Kong still part of China? And so did China actually organised the U.S. riots? Never mind, because ‘the logic’ and ‘the China logic’ are just too different.
social comparison theory 在 墨小鯊 LAZY SHARK Youtube 的最佳貼文
心理鯊來了?|我刪除了INSTAGRAM!? |墨小鯊 LAZY SHARK #心理學小知識 #社會心理學 #向上比較
我在INSTAGRAM消失了快兩星期啦哈哈
沒有IG的日子時間更充裕了!!
今次影片分享作為社交摺友的小薯經營Instagram的心路歷程
將Social Comparison Theory的Social Upward Comparison
套用於生活的體驗中 以及
離開了社交平台INSTAGRAM對我的生活有什麼變化
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social comparison theory 在 Antariksha Phadnis Youtube 的最佳貼文
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social comparison theory 在 Campus TV, HKUSU 香港大學學生會校園電視 Youtube 的最佳貼文
Campus TV, HKUSU Facebook Page: https://www.facebook.com/hkucampustv
「凡是渴望在這個遺忘之島上尋找意義與故鄉的人必須勇敢承擔思想、記憶與認同的重量。」──吳叡人
香港民族位處於中國邊陲,努力尋找屬於自己的身份和歷史。香港大學學生會特意邀請了《想象的共同體:民族主義的起源和散佈》譯者吳叡人先生為我們分享,透過比較沖繩、香港及台灣民族主義的興起和流變,引發我們對於「自我」與「他者」的思辨。
日期:二零一五年四月二十一日(星期二)
地點:百週年校園LG.08室
時間:晚上六時至九時(五時半登記入場)
講題:沖繩、香港及台灣的民族主義興起
名額:150人
語言:國語(大會將提供英語即時傳譯)
講者:吳叡人
台灣桃園人,畢業於臺灣大學政治系、芝加哥大學政治系博士,專攻比較政治和政治理論等範疇。吳老師為《想象的共同體:民族主義的起源和散佈》的譯者,早年任職日本早稻田大學政治經濟學部講座教授,現任中央研究院臺灣史研究所副研究員。
主持:李啟迪
學苑前專題編輯、《香港民族論》的作者之一,現就讀香港大學社會科學學院,雙主修政治與公共行政和歷史。
‘He who desires to pursue meaning and origins on this island of oblivion must bear the weight of thoughts, memories, and recognition.’—Dr Wu Rwei-ren
At the periphery of China, the Hong Kong nationality has been pursuing our own identity and history. HKUSU has now invited Dr Wu Rwei-ren, the translator of ‘Imagined Communities: Reflections on the Origins and Spread of Nationalism’, to share his thoughts on such issue. A comparison of the rise and change of nationalism among Okinawa, Hong Kong, and Taiwan shall surely inspire our thoughts on the meaning of ‘ourselves’ and ‘the others’.
Date: 21 April 2015
Venue: LG.08, Centennial Campus
Time: 6:00 p.m.–9:00 p.m.
Topic: The Rise of Nationalism in Okinawa, Hong Kong, and Taiwan
Seats: 150
Language: Mandarin (instant English interpretation will be provided)
Guest speaker: Dr Wu Rwei-ren
From Taoyuan, Taiwan, Dr Wu graduated from the Department of Political Science at the National Taiwan University and earned his doctoral degree from the University of Chicago in politics with a research focus on comparative politics and political theory. As the translator of ‘Imagined Communities: Reflections on the Origins and Spread of Nationalism’, he was formerly the Chair Professor at the School of Political Science and Economics at the Waseda University, Japan. He is currently the associate research fellow at the Institute of Taiwan History of the Academia Sinica.
Host: Mr Lee Kai-tik, Jack
Mr Lee is a former Feature Editor of Undergrad, HKUSU and one of the writers of ‘Hong Kong Nationalism’. He is a student from the Faculty of Social Sciences of HKU and is currently majoring in Politics and Public Administration and History.
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