本研究主要在於探討本土化心理學的「化」如何發生。本文根據楊國樞的理解,當今的全球化運動,全世界的心理學群都面臨西方強勢心理學的影響,因此,所有在地性的心理學群都必須面臨將外生性的心理學「內化」。本研究將論述的重點置於在地文化生成的過程,如何一方面能將外生性心理學內化為生產機制,另一方面又能使在地心理學獲得發展。本文首先揭櫫文化本身必須是非實體的概念,是一種因時因地制宜的物象化或設定條件,關乎「為我性」的掌握而無關乎是否有一實體存在,在一定的程度是詮解的、功能的、以及「在手」的。但唯其在地性流於封閉,因此,若欲促進在地文化的開放生成,在地研究者需透過他者文化的心理學作為與在地心理學相應。因為兩者不一致,兩者之間會有交錯的空間,研究者即是善於利用這不一致造成的空隙,保持自身文化的差異,進行攻錯,如交互問題化或交互參引,使得「心理學陳述」在不同文化脈絡獲得其自身的網絡化、交叉化。最後,為了使外生性的差異內化,我們主張透過修辭行動,讓心理學陳述的本生義轉義為在地文化,透過實踐的運作獲得本土生根的資質。
This study proposes an approach for the indigenization of psychology which is non-hypostatic and creative. According to Professor Kuo-Shu Yang, no psychological studies in the world can escape from the influence of western psychology within the movement of globalization. All local psychological studies, therefore, have to think of ways to handle such influence. This study focuses on the formation process of local culture, especially how it internalizes the mechanism of western psychology, while at the same time nourishes the growth of indigenous psychology. It first re-conceptualizes culture as a non-hypostatic, and thus is a situational objectification and setup, which is more concerned about a grasp on my-ownness rather than an objectified existence. To some extent, therefore, it is interpretative, functional, and ready-to-hand. Yet, it falls short of being an enclosed domain. In order to break through that enclosed domain, it is necessary for the indigenous researchers to encounter ”others.” The contrasts generated in the process of encountering others create a gap, through which the researchers can use to observe and preserve the local cultural framework, while at the same time problematize this framework to create mutual reference. This process contextualizes psychological statements according to the various cultural-situational conditions. Last but not least, the article suggests that it is through rhetorical acts of the situated agents that psychological statements can generate meaning locally.