苏州大学本科生毕业论文
We could derive further implications from the worship pattern exhibited by the model. First, though the 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 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 important factor in adolescents' worship intensity. In combination with the illusory exterior (as discussed, the composition of exterior trait implies perfect idol illusion) and indeterminate interior, adolescents' worship behaviors appear to be nonrational. In other words, idolization may be related to materialism, which emphasizes the right image and possessions (Engle & Kasser, 2005), and adolescents may choose idealism (vs. realism) and romanticism (vs. rationalism) in selecting idols (Yue & Cheung, 2000).
CONCLUSIONS
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 that 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, while male adolescents worship more male politicians and more fictitious characters than do female adolescents, (b) To explore the reasons for idolization, the four idol traits that attract adolescents — exterior, interior, wealth, and athlete — were retained in this study. Interestingly, we found that those respondents tend to stereotype their idols. For example, adolescents thought that media stars would have a more favorable exterior trait, but would have less of an interior trait, entrepreneurs make up the wealthiest group, and noncelebrities have the highest interior trait, (c) The idolization level differs between idol types and provide different reasons for worship. The worship levels intensify when idols are media stars or when adolescents are attracted by an idol's exterior trait. However, the idolization levels are negatively correlated with the wealth trait and are not associated with the interior trait.
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苏州大学本科生毕业论文
Adolescents tend to establish a positive self-identity and social identity through idolization (Cheng, 1997; 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 exterior 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 is not a good basis for establishing adolescents' self-identity. Adolescents' selection of an idol is probably market-driven and media-determined (Yue & Cheung, 2000), and technology might be blamed for the spread of these delusional beliefs within the youth culture (Showalter, 1997). These behaviors based on idols' exterior traits may prevent adolescents from seeking information regarding other idols who are not exterior-oriented, thus increasing the stereotyping of those idols (i.e., those who are interior, wealthy, or athlete-oriented).
As individuals' 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 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 messages (Engle & Kasser, 2005), thus precluding them from admiring an idol's interior. Adolescents' idol adoration behaviors also influence their consuming behaviors (Chiou, Huang, & Chuang, 2005) and sometimes have detrimental effects on their mental and physical health (Maltby, Giles, Barber, & McCutcheon, 2005). In addition, adolescents may select idols as their epistemic authorities on whom they rely in accumulating knowledge or forming values (Engle & Kasser, 2005; Raviv et al., 1996). Since this reliance is likely to be connected to adolescents' delinquent behaviors (Chan et al., 1998), educators should stress the importance of idolization behaviors, and make the public aware of mass media manipulation of adolescents' cognitive deficits. The authors contributed equally to this research; the order of authorship was determined by a coin flip. The authors gratefully acknowledge Yen-Ju Chen in conducting the study and coding the data.
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苏州大学本科生毕业论文
中文翻译：
崇拜的动力：对青少年偶像崇拜行为的探索性研究
简介：
本文的目的是探讨台湾青少年的偶像崇拜行为。这项研究收集了来自13个高中的1636份问卷，它们跨台湾的北部、中部、南部和东部地区。结果表明，当青少年所选择的崇拜对象为男性时，他们的性别与偶像类型密切相关。这项研究总结了吸引青少年的四个基本的偶像特征：“外表”、“内涵”、“财富”、“是否擅长运动”。各种偶像类型在这四个特征上有显著差异。这四个特征对青少年崇拜的影响是非对称性的。“外表”和“是否擅长运动”这两个特征是崇拜的调解者，而“财富”这个特征则是禁止者。相比之下，“内涵”这个特征是中立的，对崇拜水平没有影响。此外，当偶像是一位媒体明星或是青少年的异性时，青少年有更高水平的偶像崇拜。一般来说，对一个完美偶像的幻想提高了青少年的崇拜水平，这是非理性的崇拜行为。有关青少年认知能力与偶像特征间的联系是为未来的研究所做的探讨。
偶像崇拜现象是青春期的一个特征。偶像就是一个在才智、成就、地位或外貌上都特别受到其粉丝认可和赞赏的人。由于崇拜的对象是来自生活中不同领域的，因此体育冠军、电影演员、电视名人、时尚明星、政治或宗教领袖都能成为偶像人物（Raviv&BenHom，1996）。崇拜可以有多种不同的形式。一些极端案例中，为了见偶像一面或能随时听偶像的CD的需要没有得到满足而自杀或跳楼，从中可以看出，青少年用各种不同的方法表达对偶像的忠诚与钦佩（McCutcheon，Lange，Houran，2002）。
心理学家认为，在青少年到成年的过渡中，他们对身边的人形成了很强的依恋，他们在寻求自己的身份（Greene&Adams-Price，1990；Raviv，1996；Yue&Cheung，2000）。在这种情况下，对一些成人或同龄人的认同使青少年能够寻求信息或价值来准备好做一个成年人（Erikson，1964,1968）。除了这些重要的现象，对偶像崇拜行为的研究是缺乏的。
对名人崇拜的研究很重要有几个原因。一，青少年身份的一部分是由与流行媒体与名人的互动构建的。按照斯蒂尔和布朗（1995）的结论，媒体的活动是影响青少年认知和行为的重要因素，有时媒体甚至被用来调节情绪，所以，了解青少年的偶像崇拜是为什么和怎样形成的，是有必要的。第二，偶像崇拜是青少年对人际关系的观点与态度的探索的一条途径，特别是女生。Karniol（2001）认为，偶像崇拜可能会影响他们人际关系形成的类型。第三，偶像崇拜可能涉及一个个体的幸福感。；例如，Cheng（1997）发现，香港名人粉丝俱乐部的成员比非粉丝俱乐部的成员自尊水平高。最后，偶像崇拜显然与青少年的经
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苏州大学本科生毕业论文
济行为有关。
在华人社会，偶像崇拜的研究比较少见，且大多是在香港。本研究的目的是要要澄清在一个华人社会—台湾，青少年所感知的偶像的社会或人格特质。这种探索性研究试图深入地描述台湾青少年的偶像崇拜行为模式。具体来说，我们描绘出吸引青少年的偶像特征，考察青少年如何从根本的偶像特征提升崇拜水平，最后探讨偶像特征与青少年崇拜水平的关系。
被试：
一次邮件调查是对于台湾13个高中的学生；共发放了2100份问卷，回收1958份。经过删除不完整问卷，1636份被用于分析。回收率为77.9%。 方法：
问卷是为了衡量回答者选择喜爱的偶像的标准。它包括偶像特征、崇拜的原因、偶像崇拜水平的强度和受访者的特点。八个二元项目涉及崇拜原因，这是将所增加的（2003）。崇拜水平的测量采用17项，5点Likert式名人崇拜量表（McCutcheon等人，2002）。名人崇拜量表的信度是0.94。崇拜水平包含三个程度逐步递增的崇拜行为：个人主义的行为、社会活动、边界病理学。随着崇拜水平的提高，这些行为越来越容易一同出现。由于偶像崇拜结构最好单维，我们计算17个项目的平均分来作为被试的崇拜程度。
结果和分析：
1. 样本特征
青少年的样本中，女生（83.3%）比男生（16.7%）多，平均年龄为17岁，跨度15至19岁。三分之二的青少年是高中一年级，32.8%是高二，35.6%是高三。样本的居住区域为34.2%在台北，32.5%在台中，23.9%在台南，9.4%在台东。总体来说，样本对于台湾高中的青少年偶像崇拜行为有足够代表性。表1总结了样本特征。
2. 青少年最喜欢的偶像
青少年最喜欢的偶像中，男性（65.4%）比女性（34.6%）多。香港的岳和张（2002）的研究表明，大部分（66.8%）偶像是媒体或娱乐界的名人（例如，演员、歌手或运动员），一部分（10.1%）是身边的人（如家人、朋友或老师），一部分（10.7%）是虚构人物（如
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