本研究採親子對偶的研究設計,探討親子兩造在心理傳統性、現代性、傳統孝道觀念,以及新孝道觀念上可能存在的差異,並進一步探討這些變項對台灣民眾重要的適應意義。筆者使用結構性問卷,在全台北、中、南、東區共調查了670位大專生及其父母,從中成功配對出281對親子樣本,作為統計分析的主要資料來源。本研究有三大主要發現:(1)在親子對偶關係中,父母親的心理傳統性仍高於子女,而子女的心理現代性則高於父母;(2)在親子對偶關係中,父母親與子女在孝道觀念上已完全沒有差距,且新、舊孝道觀念已融為一體;(3)在親子對偶關係中,個人自己或對方的心理傳統性和現代性均與自身的幸福感無關,但子女的幸福感會受到自己及其父母之孝道觀念的雙重影響,而父母親的幸福感則只受到子女孝道觀念的影響。本研究的這些發現對心理傳統性、現代性及孝道觀念的變遷,現代化進程中民眾的生活適應,都具有啟發性。
Adopting a parent-child dyadic design, the present study examined possible differences on psychological traditionality, modernity, traditional filial piety and neo-filial piety between parents and children. Furthermore, we explored the adaptational values of these important psychological attitudes for the contemporary Taiwanese people. Using structured questionnaires, we surveyed 670 college students and their parents from all over Taiwan. Among them 281 parent-child dyads were paired and their data were the main source for further statistical analyses reported in the paper. There were three main findings: (1) within the parent-child dyads, parents scored higher on psychological traditionality than their children, whereas children scored higher on psychological modernity than their parents; (2) within the parent-child dyads, parents and their children were no different on scores of either traditional filial piety or neo-filial piety. Furthermore, traditional and neo-filial piety were shown to be a well-integrated conception; (3) within the parent-child dyads, neither parties' psychological traditionality or modernity could predict subjective well-being (SWB). However, children's SWB was predicted by their own filial piety and the parents' expectations of their filial piety, whereas parents' SWB was predicted solely by their children's committed filial piety. The above results had meaningful implications for the study psychological transformation involving traditionality, modernity, and filial piety. These results also help to shed light on understanding people's adaptation in the face of rapid social changes.