外文翻譯---崇拜的動力對青少年偶像崇拜行為的探索性研究

1、<p>　　附錄3 英文文獻及翻譯</p><p>　　IMPETUS FOR WORSHIP: AN EXPLORATORY STUDY OF ADOLESCENTS’ IDOL ADORATION BEHAVIORS </p><p>　　INTRODUCTION </p><p>　　The objective of this article is

2、to explore the idolization behaviors of Taiwanese adolescents. The study gathered 1,636 questionnaires from 13 senior high schools across northern, central, southern, and eastern Taiwan. The results indicate that adolesc

3、ents' gender correlates with the idol type they choose to adore when the idol is male. This study summarizes "exterior," "interior," "wealth," and "athlete" as four underlying

4、idol traits attracting adolescents. Various types of idols are consider</p><p>　　The phenomenon of idolization is a characteristic of adolescence. An idol is someone whose talents, achievements, status, or p

5、hysical appearance are especially recognized and appreciated by his or her fans. Since objects of idolization come from various domains of life, sport champions, movie actors/actresses, television personalities, pop star

6、s, and political or religious leaders can all be idolized figures (Raviv, Bar-tal, Raviv, & Ben-Horn, 1996). Idolization can take many different forms. Fr</p><p>　　Psychologists believe that during adole

7、scents' transition to adulthood they form strong attachments to figures around them as they search for their own identity (Greene & Adams-Price, 1990; Raviv et al., 1996; Yue & Cheung, 2000). Under such circu

8、mstances, identification with some adults or peer idols enables adolescents to seek information or values and to prepare themselves for an adult role (Erikson, 1964; 1968). Despite this important phenomenon, research on

9、idolization behavior is lacking (</p><p>　　There are several reasons why it may be important to study celebrity idolization (Engle & Kasser, 2005). First, the identity of adolescents is partially constru

10、cted by interacting with popular media and celebrities. As per Steele and Brown's (1995) conclusion that media activities are important determinants of adolescents' cognitions and behaviors and that media are som

11、etimes even used to regulate mood, it is necessary to understand why and how idolization forms in adolescents. Second, idolizati</p><p>　　Studies on idolization in Chinese societies are equally rare and have

12、 been mostly conducted in Hong Kong (So & Chan, 1992; Wong & Ma, 1997; Chan, Cheung, Lee, Leung, & Liu, 1998; Cheung & Yue, 1999; Yue & Cheung, 2000; see also Yue & Cheung, 2000 for a review). The

13、 purpose of this study is to clarify the social or personality attributes of an idol and a model as perceived by adolescents in a Chinese society — Taiwan. This exploratory study attempts to describe in depth the pattern

14、s of Taiwanese </p><p>　　Participants </p><p>　　A mail survey was conducted of students from 13 senior high schools across Taiwan; 2,100 questionnaires were mailed and 1,958 were returned. After

15、 deleting questionnaires with incomplete data, 1,636 were used for analysis. The response rate was 77.9%.</p><p><b>　　Measures </b></p><p>　　The questionnaire was designed to measure

16、 respondents' criteria for choosing favorite idols and models. It is composed of idol characteristics, reasons for worship, intensity of respondents' worship levels, and respondents' characteristics. Eight di

17、chotomous items regarding reasons for worship were augmented from Chiang (2003). The worship levels were measured using the 17-item, 5-point Likert type celebrity worship scale (McCutcheon et al., 2002). The reliability

18、of the celebrity worship scale </p><p>　　RESULTS AND DISCUSSIONS </p><p>　　Sample Characteristics </p><p>　　The sample of adolescents is composed of more females (83.3%) than males

19、(16.7%), and the mean age is 17 years with a range from 15 to 19. Thirty-two percent of the adolescents are in their first level of senior high school, 32.8% in the second level, and 35.6% in the third level. The residen

20、tial areas of the sample are 34.2% in northern Taiwan, 32.5% in central Taiwan, 23.9% in southern Taiwan, and 9.4% in eastern Taiwan. Overall, the sample appears to be adequate in representing Taiwanese seni</p>&

21、lt;p>　　Adolescents' Favorite Idols </p><p>　　The gender of the adolescents' favorite idols is more male (65.4%) than female (34.6%). Consistent with Yue and Cheung's results in Hong Kong (2000

22、), most (66.8%) of the selected favorite idols are celebrities in media or entertainment fields (e.g., actors, singers, or athletes). Some (10.1%) are noncelebrities (e.g., family, friends, or teachers), and some (10.7%)

23、 are fictitious characters (e.g., Spiderman), whereas few are politicians (3.0%), intellectuals (4.6%), or entrepreneurs (4.8%). Acco</p><p>　　Does Gender Matter? </p><p>　　Since the data on ido

24、ls' characteristics show a gender difference in terms of favorites, more extensive analyses were conducted. Results indicate that the gender of more than half of the adolescents (55.5%) chose is opposite from that of

25、 their favorite idols. Table 3 shows that gender of adolescents and idols are associated (x2( 1) = 29.16, p < 0.01). Female adolescents appear to prefer male idols (62.6%) to female idols (37.4%), whereas this phenome

26、non is the same for male adolescents, whose fa</p><p>　　We next analyzed the association between adolescents' gender and the types of favorite idols. As shown in Table 4, when the idol is female, adolesc

27、ents' gender and idol types are not associated (x2( 5) = 1.32, p > 0.5). However, when the idol is male (see Table 5), adolescents' gender is significantly related to the idol types (x2( 5) = 27.54, p < 0.0

28、1). Table 5 shows that female adolescents worship more male media stars (69.2%) than do males (51.8%). By contrast, male adolescents worship more m</p><p>　　Overall, the result is in line with that of Raviv

29、et al. (1996) — that most of the male and female adolescents choose a male media star as their favorite rather than a female and rather than other types of idols. Despite the consistency between male and female adolescen

30、ts' selections, the psychological processes are supposed to be distinct from each other. The findings for the female might be due to the fact that male media stars provide a safe and convenient romantic attachment fo

31、r female adole</p><p>　　Underlying Idol Traits that Attract Adolescents </p><p>　　Because there are eight causes for worshipping idols, the next analysis revealed the major dimensions of variati

32、on between these reasons for worship. We defined the dichotomous items of reasons to worship as ordinal and thus applied categorical principal components analysis for quantifying the observed reasons. Table 6 summarizes

33、the results. Four meaningful dimensions, accounting for 69% of the variance, were retained to represent four latent idol traits that attract adolescents.</p><p>　　On the first dimension, "good-looking,&

34、quot; "attractive dressing," and "attractive body shape" have high and positive component loadings (all other worship causes have mediocre positive loadings). We refer to this dimension as "exter

35、ior." By contrast, the second dimension "interior," reflecting idols' inside virtues," correlates mainly with "humorous and funny," "knowledgeable and clever," "civic-mind

36、ed and caring," and "good-looking," "attractive dressing," "attractive body shape," in opposite dire</p><p>　　The above analyses raise two issues. First, all reasons for id

37、olization are positively loaded on the trait "exterior." This pattern implies that good-looking idols with attractive body shapes and wearing attractive apparel are rich, sporty, and also have good virtue. Coul

38、d the "perfect idol" be merely an illusion? The "perfect idol syndrome" might be attributed to the halo effect of idols' brilliant images. Second, the "interior" trait contrasts between

39、idols' good virtue and outside images, the</p><p>　　How are different Idol Types Evaluated on Idol Traits and Worship Levels? </p><p>　　We then conducted a MANOVA to examine how adolescents

40、evaluate the six idol types on the four underlying idol traits as a whole. The results indicate that the six types show significantly different overall traits (Wilks's lambda = 0.66; Pillai's trace = 0.38; Hotell

41、ing's trace = 0.48; allps < 0.01). We then conducted four independent univariate ANOVAs on these four traits, and the results show that different types of idols are considered differently on these traits, respecti

42、vely (all ps < 0.01).</p><p>　　Media stars are regarded as having more favorable exteriors than any other types of idols. However, media stars exhibit a less pleasing interior and are less affluent than m

43、ost other types of idols. Entrepreneurs, unsurprisingly, are the wealthiest across the six idol types, while noncelebrities have the highest interior trait. Interestingly, fictitious characters are thought of as being mu

44、ch wealthier and having a better interior than media stars.</p><p>　　ANOVAs on the worship levels show that the six types of idols are worshiped with different intensities (F( 5,1630) = 8.62, p < 0.01. Tu

45、key's HSD post hoc tests (see Table 7) indicate that media stars are worshiped more intensely than intellectuals, entrepreneurs, and fictitious idols. We speculate that this phenomenon might be due to the intensive c

46、ommercial manipulation to promote media idols (Giles, 2000).</p><p>　　Factors that Influence the Intensity of Worship Levels </p><p>　　A regression model was conducted to assess how well the set

47、 of idol traits explain adolescents' worship levels. As discussed, gender-dissimilarity-attraction and idol types are both critical variables that influence adolescents' worship behaviors; thus we also include th

48、ese two variables in the regression model. Gender difference was coded as a dummy variable with one indicating a different gender between the adolescent and idol. The idol type is also coded as a dummy variable with one

49、indicatin</p><p>　　As can be seen in Table 8, except for the interior trait, all independent variables are significantly related to worship levels. We found that differences in sex between adolescents and th

50、eir favorite idols was associated with adolescents' heightened worship levels. Adolescents are more likely to be fascinated with their idols when he/she is a media star or is attractive for the exterior or athlete tr

51、aits. However, the worship levels are negatively correlated with the wealth trait, but are not a</p><p>　　We could derive further implications from the worship pattern exhibited by the model. First, though t

52、he four underlying idol traits appear to be positive in nature, their impacts on adolescents' worship levels are nonsymmetrical. While the traits of exterior and athlete are worship facilitators, the wealth trait is

53、a prohibitor. Unexpectedly, the interior traits is neutral from adolescents' perspectives. Next, similar to the finding of Raviv et al. (1996), the exterior trait is the most importan</p><p>　　CONCLUSION

54、S </p><p>　　To explore adolescents' idol adoration behavior, we collected 1,636 samples from 13 senior high schools across Taiwan. The results show: (a) over half of the adolescents adore gender idols th

55、at are different from themselves. The results also show that most female and male adolescents' favorite idols are male. Specifically, female adolescents tend to worship more male media stars than do male adolescents,

56、 while male adolescents worship more male politicians and more fictitious characters than do </p><p>　　Adolescents tend to establish a positive self-identity and social identity through idolization (Cheng, 1

57、997; Raviv et al., 1996). Self-categorization often occurs in the process of searching for an identity (Turner, 1987). Our findings imply that adolescents mainly classify themselves and their favorite idols using the ext

58、erior trait, which intensified idolization behaviors. Compared with the social value that often emphasizes an individual's interior trait, it seems that the trait of exterior i</p><p>　　As individuals

59、9; idol worship attitudes and behaviors are negatively correlated with their cognitive abilities, such as critical thinking and creativity (McCutcheon, Ashe, Houran, & Maltby, 2003), one plausible explanation for our

60、 finding of distorted idol worship behavior is adolescents' cognitive deficits. Adolescents may be relatively low in cognitive functioning, which causes them to more easily accept commercial and materialistic message

61、s (Engle & Kasser, 2005), thus precluding them from adm</p><p>　　The authors contributed equally to this research; the order of authorship was determined by a coin flip. The authors gratefully acknowledg

62、e Yen-Ju Chen in conducting the study and coding the data.</p><p><b>　　中文翻譯：</b></p><p>　　崇拜的動力：對青少年偶像崇拜行為的探索性研究</p><p><b>　　簡介：</b></p><p>　　本文

63、的目的是探討臺灣青少年的偶像崇拜行為。這項研究收集了來自13個高中的1636份問卷，它們跨臺灣的北部、中部、南部和東部地區(qū)。結果表明，當青少年所選擇的崇拜對象為男性時，他們的性別與偶像類型密切相關。這項研究總結了吸引青少年的四個基本的偶像特征：“外表”、“內(nèi)涵”、“財富”、“是否擅長運動”。各種偶像類型在這四個特征上有顯著差異。這四個特征對青少年崇拜的影響是非對稱性的?！巴獗怼焙汀笆欠裆瞄L運動”這兩個特征是崇拜的調(diào)解者，而“財富”這個特

64、征則是禁止者。相比之下，“內(nèi)涵”這個特征是中立的，對崇拜水平?jīng)]有影響。此外，當偶像是一位媒體明星或是青少年的異性時，青少年有更高水平的偶像崇拜。一般來說，對一個完美偶像的幻想提高了青少年的崇拜水平，這是非理性的崇拜行為。有關青少年認知能力與偶像特征間的聯(lián)系是為未來的研究所做的探討。</p><p>　　偶像崇拜現(xiàn)象是青春期的一個特征。偶像就是一個在才智、成就、地位或外貌上都特別受到其粉絲認可和贊賞的人。由于崇拜的

65、對象是來自生活中不同領域的，因此體育冠軍、電影演員、電視名人、時尚明星、政治或宗教領袖都能成為偶像人物（Raviv&BenHom，1996）。崇拜可以有多種不同的形式。一些極端案例中，為了見偶像一面或能隨時聽偶像的CD的需要沒有得到滿足而自殺或跳樓，從中可以看出，青少年用各種不同的方法表達對偶像的忠誠與欽佩（McCutcheon，Lange，Houran，2002）。</p><p>　　心理學家認為，在

66、青少年到成年的過渡中，他們對身邊的人形成了很強的依戀，他們在尋求自己的身份（Greene&Adams-Price，1990；Raviv，1996；Yue&Cheung，2000）。在這種情況下，對一些成人或同齡人的認同使青少年能夠?qū)で笮畔⒒騼r值來準備好做一個成年人（Erikson，1964,1968）。除了這些重要的現(xiàn)象，對偶像崇拜行為的研究是缺乏的。</p><p>　　對名人崇拜的研究很重要有

67、幾個原因。一，青少年身份的一部分是由與流行媒體與名人的互動構建的。按照斯蒂爾和布朗（1995）的結論，媒體的活動是影響青少年認知和行為的重要因素，有時媒體甚至被用來調(diào)節(jié)情緒，所以，了解青少年的偶像崇拜是為什么和怎樣形成的，是有必要的。第二，偶像崇拜是青少年對人際關系的觀點與態(tài)度的探索的一條途徑，特別是女生。Karniol（2001）認為，偶像崇拜可能會影響他們?nèi)穗H關系形成的類型。第三，偶像崇拜可能涉及一個個體的幸福感。；例如，Cheng

68、（1997）發(fā)現(xiàn)，香港名人粉絲俱樂部的成員比非粉絲俱樂部的成員自尊水平高。最后，偶像崇拜顯然與青少年的經(jīng)濟行為有關。</p><p>　　在華人社會，偶像崇拜的研究比較少見，且大多是在香港。本研究的目的是要要澄清在一個華人社會—臺灣，青少年所感知的偶像的社會或人格特質(zhì)。這種探索性研究試圖深入地描述臺灣青少年的偶像崇拜行為模式。具體來說，我們描繪出吸引青少年的偶像特征，考察青少年如何從根本的偶像特征提升崇拜水平，最

69、后探討偶像特征與青少年崇拜水平的關系。</p><p><b>　　被試：</b></p><p>　　一次郵件調(diào)查是對于臺灣13個高中的學生；共發(fā)放了2100份問卷，回收1958份。經(jīng)過刪除不完整問卷，1636份被用于分析?；厥章蕿?7.9%。</p><p><b>　　方法：</b></p><p

70、>　　問卷是為了衡量回答者選擇喜愛的偶像的標準。它包括偶像特征、崇拜的原因、偶像崇拜水平的強度和受訪者的特點。八個二元項目涉及崇拜原因，這是將所增加的（2003）。崇拜水平的測量采用17項，5點Likert式名人崇拜量表（McCutcheon等人，2002）。名人崇拜量表的信度是0.94。崇拜水平包含三個程度逐步遞增的崇拜行為：個人主義的行為、社會活動、邊界病理學。隨著崇拜水平的提高，這些行為越來越容易一同出現(xiàn)。由于偶像崇拜結構最

71、好單維，我們計算17個項目的平均分來作為被試的崇拜程度。</p><p><b>　　結果和分析：</b></p><p><b>　　樣本特征</b></p><p>　　青少年的樣本中，女生（83.3%）比男生（16.7%）多，平均年齡為17歲，跨度15至19歲。三分之二的青少年是高中一年級，32.8%是高二，35.6

72、%是高三。樣本的居住區(qū)域為34.2%在臺北，32.5%在臺中，23.9%在臺南，9.4%在臺東?？傮w來說，樣本對于臺灣高中的青少年偶像崇拜行為有足夠代表性。表1總結了樣本特征。</p><p><b>　　青少年最喜歡的偶像</b></p><p>　　青少年最喜歡的偶像中，男性（65.4%）比女性（34.6%）多。香港的岳和張（2002）的研究表明，大部分（66.8

73、%）偶像是媒體或娛樂界的名人（例如，演員、歌手或運動員），一部分（10.1%）是身邊的人（如家人、朋友或老師），一部分（10.7%）是虛構人物（如蜘蛛俠），而很少有政治家（3.0%）、學者（4.6%）或企業(yè)家（4.8%）。根據(jù)研究結果，青少年崇拜的偶像往往是在日常生活中獲得的（例如家人）或是通過大眾傳播媒體（如媒體明星和虛構人物）。至于崇拜的原因，“外表好看”最多（41.4%），而“富有”最少（9.0%）。表2總結了偶像特點和崇拜的原因

74、。</p><p><b>　　與性別是否有關</b></p><p>　　由偶像資料特征顯示，在性別差異方面進行了更廣泛的分析。結果表明，以上的青少年中，55.5%選擇異性作為偶像。表3顯示，青少年的性別與偶像選擇有聯(lián)系（χ2（1）=29.16，p＜0.01)。女生似乎更喜歡男性偶像（62.6%），喜歡女性偶像的有37.4%。而這種現(xiàn)象在男生中也一樣，他們喜歡男性（

75、79.6%）勝過女性（20.4%）。另一方面，男性崇拜者崇拜男性（79.6%）比女性崇拜者（62.6%）多。</p><p>　　我們接下來分析了青少年的性別和喜歡的偶像類型的關系。如表4，當偶像為女性，青少年的性別與偶像類型不相關（χ2（5）=1.32，p＞0.5）。然而，當偶像是男性（見表5），青少年的性別與偶像類型是顯著相關的（χ2（5）=24.54，p＜0.01）。表5顯示，男性青少年崇拜媒體明星的（51

76、.8%）少于女性青少年（69.2%）。相比之下，男生多崇拜男性政治家（7.3%），也比女生更多地崇拜虛擬人物（19.3%），女生僅為2.8%與13.1%?？偟膩碚f，結果是符合Raviv等人的結論的（1996），即大多數(shù)男女青少年選擇男性媒體明星作為偶像，多過女性偶像及其他類型的偶像。盡管男生和女生的選擇是一致的，但心理過程是有區(qū)別的。對于女生的這一結果，可能是由于這一事實，即男性媒體明星能夠提供給女性青少年安全和浪漫的依戀，這與男生對男

77、性媒體明星的崇拜不同。此外，通過表4和表5的數(shù)據(jù)，我們發(fā)現(xiàn)，只有21位女生崇拜虛擬偶像（男生為154位），只有9位女生崇拜政治家（男生為40位）。這種差異可能反映了在虛擬領域和政治領域中性別的不平衡。</p><p>　　吸引青少年的偶像的基本特征</p><p>　　由于有八個偶像崇拜原因，接下來的分析揭示了這些崇拜原因的變化的主要方面。我們按順序定義崇拜原因的二分項，從而作為主成分分析

78、崇拜明確量化觀察的原因。表6總結了這個結果。四個有意義的維度，69%以上的變異被保留，以表示吸引青少年的偶像的四個潛在特質(zhì)。</p><p>　　在第一個層面，“外貌好看”、“有吸引力的著裝”“好的體型”有較高的積極的負荷（所有其他崇拜原因有一般得積極負荷）。我們把這個層面定義為“外表”。相比之下，第二個層面是內(nèi)涵，反應偶像的內(nèi)在美德，主要是“幽默”、“知識豐富與聰明”、“公民意識和關懷”。這與“好的體型”、“好

79、看的著裝”“好看的外表”是相反方向的，與“財富”及“是否擅長運動”幾乎沒有關聯(lián)。這種格局表明，在“內(nèi)涵”方面有高得分的人在“幽默”、“知識豐富與聰明”、“公民意識和關懷”上有高得分，在“好看的外表”、“有吸引力的著裝”“好的體型”上有低得分?！柏敻弧边@個第三層面揭示了“富有”、“知識豐富與聰明”、“幽默”之間的對比。青少年認為，富有的偶像是聰明的。第四個層面，“是否擅長運動”是在“運動型”與“知識豐富與聰明”之間的。</p>

80、<p>　　上述分析提出了兩個問題。第一，所有崇拜原因在“外表”層面上是積極地特質(zhì)。這種情況意味著，有吸引力的體型的偶像和著裝有吸引力的偶像是富有和擅長運動的，同時也有好的美德?！巴昝琅枷瘛眱H僅是一個幻想嗎？“完美偶像綜合癥”可能是由于對偶像美好形象的光環(huán)效應。第二，“內(nèi)涵”特質(zhì)有偶像的優(yōu)良品質(zhì)與外部形象的對比，“財富”則有富有和幽默的對比，“是否擅長運動”則有擅長運動和知識豐富的對比。這些模式是現(xiàn)實的還是只是定型分配的偶

81、像？總的來說，青少年的偶像評價似乎是由偶像的光環(huán)為主的表面形象。當這些形象并不突出，青少年似乎選擇了定型的偶像。為了方便日后分析，分別為每個被試最喜愛的偶像潛在特質(zhì)進行分數(shù)計算。</p><p>　　如何評價不同類型的偶像和偶像崇拜性狀水平</p><p>　　我們接著進行了變異數(shù)分析，從而解釋青少年如何把六種偶像類型和四個基本偶像特質(zhì)作為一個整體來評價。結果表明，六種類型在整體特質(zhì)上有顯

82、著差異。然后，我們進行了對四個特質(zhì)的四個獨立的單因素方差分析。結果表明，不同類型的偶像在這些特質(zhì)上有差異（所有p＜0.01）。杜克的HSD事后比較分析來確定細微的差別。表7總結了比較結果。</p><p>　　媒體明星被認為是有比其他類型的偶像更有利的外貌條件。然而，媒體明星表現(xiàn)出了一些不太討人喜歡的內(nèi)涵和低于大多數(shù)其他類型偶像的財富。企業(yè)家，毫無疑問，是在六個偶像類型中最富有的，而家人具有最高條件的內(nèi)涵。有趣的

83、是，虛擬人物被認為是非常富裕的，比媒體明星有更好的內(nèi)涵。</p><p>　　崇拜水平上的方差分析表明，六種類型上的崇拜有不同的強度，其中，崇拜媒體明星的強度更勝于崇拜學者、企業(yè)家和虛擬人物。我們推測，這種現(xiàn)象可能是由于密集的促進媒體偶像的商業(yè)行為。</p><p><b>　　影響崇拜強度的因素</b></p><p>　　用回歸模型來評估偶

84、像特質(zhì)解釋青少年崇拜水平的程度。如前所述，性別差異的吸引力和偶像類型都是影響青少年崇拜行為的關鍵因素。因此我們也討論這兩個變量的回歸模型。性別差異編碼為一個表明青少年和偶像之間不同性別的虛擬變量；偶像類型也編碼為一個虛擬變量，表明青少年最喜歡的偶像為媒體明星。然后，崇拜水平有性別差異、偶像類型、外貌、內(nèi)涵、財富、是否擅長運動上作回歸分析。表8顯示了回歸分析的結果。</p><p>　　從表8可以看出，除了內(nèi)部特質(zhì)

85、，所有獨立變量與崇拜水平顯著相關。我們發(fā)現(xiàn)，青少年與其最喜歡的偶像間的性別差異顯著與青少年崇拜水平的提高有關。當青少年的偶像是一個媒體明星或在外貌上有吸引力或擅長運動時，青少年更易對其著迷。崇拜水平與財富特質(zhì)呈負相關，但與內(nèi)涵特性不相關。</p><p>　　我們可以通過模型從展出的崇拜模式中獲得進一步的影響。首先，盡管偶像的四個基本特征似乎是正面性質(zhì)的，但對青少年崇拜水平的影響是非對稱的。外貌特質(zhì)和是否擅長運動

86、特質(zhì)是偶像崇拜的調(diào)解人，財富特質(zhì)是禁止者。出乎意料，內(nèi)部特質(zhì)在青少年的角度上是中立的。接下來，結果類似Raviv等人的發(fā)現(xiàn)（1996）。外貌特質(zhì)是青少年崇拜強度的最重要因素。結合虛幻的外貌和不確定的內(nèi)涵特質(zhì)，青少年的崇拜行為似乎是非理性的。換句話說，偶像崇拜可能與唯物論強調(diào)正確的形象和財富有關，青少年在選擇偶像時可能理想主義或浪漫主義。（岳&張，2000）</p><p><b>　　結論：&l

87、t;/b></p><p>　　為了探索青少年的偶像崇拜行為，我們收集了13個臺灣高中1636個樣本。結果表明：（1）超過半數(shù)的青少年所崇拜的偶像的性別是與自己不同的。研究結果顯示，大多數(shù)女性和男性青少年所喜愛的偶像是男性。具體而言，女生比男生更傾向于崇拜男性媒體明星，而男生比女生更加崇拜政治家和虛擬人物。（2）為了探討偶像崇拜的原因，這項研究中保留了吸引青少年的四個偶像特質(zhì)——外貌、內(nèi)涵、財富和是否擅長運

88、動。有趣的是，我們發(fā)現(xiàn)受訪者對他們的偶像有刻板印象。例如，青少年認為媒體明星有更加有利的外部特征，但內(nèi)涵相對少，企業(yè)家最富有，家人最有內(nèi)涵。（3）偶像類型在偶像崇拜水平上有差異，有不同的崇拜原因。當青少年的偶像是媒體明星或被偶像的外貌所吸引，崇拜程度增加。但偶像崇拜水平與財富特質(zhì)呈負相關，與內(nèi)涵特質(zhì)不相關。</p><p>　　青少年往往通過偶像崇拜建立積極的自我認同和社會認同。自我分類往往發(fā)生在尋找某一身份的過

89、程中。（特納，1987）。我們的研究結果意味著，青少年往往通過外貌特征來給自己及自己最喜愛的偶像分類，外貌特征是加強偶像崇拜行為的。與社會往往強調(diào)個人內(nèi)涵特質(zhì)的價值觀不同，外貌特征不是建立青少年自我認同的好的基礎。青少年對偶像的選擇可能是受市場和媒體的趨使，科技可能是這些妄想信念在青年文化中蔓延的罪魁禍首。這些建立在偶像外貌特征上的行為可能會阻止青少年尋找其他有關有內(nèi)涵的偶像的信息，從而提高這些偶像的定型。</p><

90、;p>　　至于個人的偶像崇拜態(tài)度和行為與他們認知能力（如批判性思維和創(chuàng)造性）呈負相關，為偶像崇拜行為的扭曲找到合理的解釋是我們認知上還缺乏的地方。青少年可能會找偶像作為認識的權威，他們在此基礎上增長知識和形成價值觀。（恩格爾&卡瑟，2005）。這種基礎也可能影響青少年的偏差行為，所以教育者應該重視偶像崇拜行為的重要性，讓社會大眾了解到媒體對青少年認知缺陷的操縱。</p><p>　　各作者對本研究的