社会化代理机构

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Learning Objectives
::学习目标

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1. Identify five agents of socialization.
   ::确定社会化的五个因素。
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2. Describe good and bad aspects of the socialization these agents produce.
   ::描述这些产品的社会化的好坏方面。

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© Thinkstock
::智商

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The ways in which our parents socialize us depend on many factors, two of the most important of which are our parents’ social class and our own biological sex. Melvin Kohn (1965; 1977) Kohn, M. (1965). Social class and parent-child relationships: An interpretation. American Journal of Sociology, 68, 471–480; Kohn, M. (1977). Class and conformity . Homewood, IL: Dorsey. found that working-class and middle-class parents tend to socialize their children very differently. Kohn reasoned that working-class parents tend to hold factory and other jobs in which they have little autonomy and instead are told what to do and how to do it. In such jobs, obedience is an important value, lest the workers be punished for not doing their jobs correctly. Working-class parents, Kohn thought, should thus emphasize obedience and respect for authority as they raise their children, and they should favor spanking as a primary way of disciplining their kids when they disobey. In contrast, middle-class parents tend to hold white-collar jobs where autonomy and independent judgment are valued and workers get ahead by being creative. These parents should emphasize independence as they raise their children and should be less likely than working-class parents to spank their kids when they disobey.
::我们父母社会化我们的方式取决于许多因素,其中两个最重要的因素是我们父母的社会阶级和我们自己的生理性。Melvin Kohn(1965年;1977年);Kohn(1965年);Kohn(1965年);社会阶级和父母-子女关系:解释。《美国社会学杂志》,68,471-480;Kohn(1977年);Kohn,M.(1977年);阶级和顺从。Homewood,IL:Dorsey.发现,工人阶级和中产阶级父母往往将子女社会化非常不同。Kohn认为,工阶级父母往往从事工厂和其他他们几乎没有自主权的工作,而他们却被告知如何做这些工作。 在这些工作中,服从是一种重要价值,以免工人因没有正确完成工作而受到惩罚。Kohn认为,工阶级父母在抚养子女时,应该强调服从和尊重他们的权威,在不服从他们的孩子时,他们应该偏爱打他们的孩子。相比之下,中阶级父母往往从事白领工作,在自主和独立判断中层工作时,他们应该强调他们的孩子应该比不服从。

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If parents’ social class influences how they raise their children, it is also true that the sex of their children affects how they are socialized by their parents. Many studies find that parents raise their daughters and sons quite differently as they interact with them from birth.  Suffice it to say here that parents help their girls learn how to act and think “like girls,” and they help their boys learn how to act and think “like boys.” That is, they help their daughters and sons learn their gender (Wood, 2009). Wood, J. T. (2009). Gendered lives: Communication, gender, and culture . Belmont, CA: Wadsworth. For example, they are gentler with their daughters and rougher with their sons. They give their girls dolls to play with, and their sons guns. Girls may be made of “sugar and spice and everything nice” and boys something quite different, but their parents help them greatly, for better or worse, to turn out that way. To the extent this is true, our gender stems much more from socialization than from biological differences between the sexes, or so most sociologists probably assume. To return to a question posed earlier, if Gilligan is right that boys and girls reach moral judgments differently, socialization matters more than biology for how they reach these judgments.
::如果父母的社会阶级影响他们如何抚养子女,那么他们的孩子的性别也确实影响到他们如何被父母社会化。许多研究发现父母从出生起就在与女儿和儿子交往时,养育女儿和儿子的差别很大。这里只需说父母帮助女孩学会如何行为和思考“女孩 ” , 他们帮助男孩学会如何行为和思考“男孩 ” 。 也就是说,他们帮助女儿和儿子学会如何行为和思考“男孩 ” 。 也就是说,他们帮助自己的女儿和儿子学会自己的性别(Wood,2009年)Wood,J.T.(2009)。性别化的生活:沟通、性别和文化。Belmont,CA:Wadsworth。例如,他们与其女儿和儿子一起生活时会更加温和,更粗暴。他们给女孩玩玩玩玩玩玩玩玩玩玩玩玩的玩偶,还有儿子枪。她们给女孩们的玩玩玩玩玩玩的玩玩玩的玩偶,他们就足够了。她们帮助她们帮助女孩学会了“香料和一切美好 ” ” ,男孩可以做一些完全不同的事情,但是他们的父母们帮助他们大得多地帮助他们改变自己的性别。 。 。 。 。 。 如此,不管好或坏地帮助她们帮助,但这样, 。 。 。 。 。 。 。 。 。 如此, 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 如此, 我们 。 。 。 。 。 。 。 。 。 。 如此, 我们 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 性别化 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 。 性别 。 。 。 。 。 。 。 。 。 。 。 。

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As the “Learning From Other Societies” box illustrates, various cultures socialize their children differently. We can also examine cross-cultural variation in socialization with data from the World Values Survey, which was administered to almost six dozen nations. shows the percentage of people in several countries who list obedience as an “especially important” quality for children to learn. Here we see some striking differences in the value placed on obedience, with the United States falling somewhat in between the nations in the figure.
::正如“从其他社会学习”的方框所显示的那样,各种文化将其子女不同的社会化。 我们还可以通过对近六十二个国家进行的《世界价值调查》的数据来审查社会化方面的跨文化差异。 这表明一些国家将服从列为儿童学习“特别重要”质量的人的百分比。 我们在这里看到对服从的价值观存在一些显著差异,美国在各国之间的服从程度略有下降。

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Learning From Other Societies
::从其他社会学会学习

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Children and Socialization in Japan
::日本儿童与社会化

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This chapter ends with the observation that American children need to be socialized with certain values in order for our society to be able to address many of the social issues, including hate crimes and violence against women, facing it. As we consider the socialization of American children, the experience of Japan offers a valuable lesson.
::本章最后指出,美国儿童需要与某些价值观社会化,这样我们社会才能解决许多社会问题,包括仇恨犯罪和对妇女的暴力。 当我们考虑美国儿童的社会化时,日本的经验提供了宝贵的教训。

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The Japanese culture emphasizes harmony, cooperation, and respect for authority in Japan’s culture. Socialization in Japan is highly oriented toward the teaching of the values just listed, with much of it stressing the importance of belonging to a group and dependence, instead of individual autonomy and independence. This is especially true in Japanese schools, which, as two sociologists write, “stress the similarity of all children, and the importance of the group” (Schneider & Silverman, 2010, p. 24). Schneider, L., & Silverman, A. (2010). Global sociology: Introducing five contemporary societies . New York, NY: McGraw-Hill. Let’s see how this happens (Hendry, 1987; Schwalb & Schwalb, 1996). Hendry, J. (1987). Understanding Japanese society . London, England: Croom Helm; Schwalb, D. W., & Schwalb, B. J. (Eds.). (1996). Japanese childrearing: Two generations of scholarship . New York, NY: Guilford Press.
::日本文化强调日本文化的和谐、合作和尊重权威。 日本的社会化高度注重刚刚列出的价值观的教学,其中很多内容强调属于一个群体和依赖性而不是个人自主和独立的重要性。 在日本学校尤其如此,正如两位社会学家所写的那样,日本学校“改变所有儿童的相似性和群体的重要性 ” (Schneider & Silverman, 2010年,第24页)。Schneider, L., & Silverman, A. (2010年)。全球社会学:引入五个当代社会。纽约:McGraw-Hill。让我们看看这种情况是如何发生的(Hendry,1987年;Schwalb & Schwalb,1996年)。Hendry,J. (1987年)。了解日本社会。伦敦:Croom Helm;Schwalb, D.W.和Schwalb, B.J. (Eds.)(1996年)。日本儿童抚养:两代奖学金。纽约:Guilford出版社。

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From the time they begin school, Japanese children learn to value their membership in their homeroom, or kumi , and they spend several years in the same kumi . Each kumi treats its classroom as a “home away from home,” as the children arrange the classroom furniture, bring in plants and other things from their own homes, and clean the classroom every day. At recess one kumi will play against another. In an interesting difference from standard practice in the United States, a kumi in junior high school will stay in its classroom while the teachers for, say, math and social science move from one classroom to another. In the United States, of course, the opposite is true: teachers stay in their classrooms, and students move from one room to another.
::从上学开始,日本儿童就学会重视自己在家中的成员资格,或者说Kumi(Kumi ) , 并且花在同一个Kumi(Kumi ) 。 每个Kumi都把教室当作“离家出走的家 ” , 当孩子安排教室家具,从自己的家里带植物和其他东西,每天打扫教室时,他们就会学会珍惜自己在家中的成员资格。 在休学时,一个Kumi会与另一个人对立。 与美国的标准做法相比,一个初中的Kumi会留在教室里,而教师们则会从一个教室到另一个教室,比如数学和社会科学。 当然,在美国,相反的情况是:教师留在教室里,学生们会从一个教室到另一个房间。

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Other practices in Japanese schools further the learning of Japanese values. Young schoolchildren wear the same uniforms. Japanese teachers use constant drills to teach them how to bow, and they have the children repeatedly stand up and sit down as a group. These practices help students learn respect for authority and help to enhance the sense of group belonging that the kumi represents. Whereas teachers in the United States routinely call on individual students to answer a question, Japanese teachers rarely do this. Rather than competing with each other for a good grade, Japanese schoolchildren are evaluated according to the performance of the kumi as a whole. Because decision making within the kumi is done by consensus, the children learn the need to compromise and to respect each other’s feelings.
::日本学校中的其他做法是进一步学习日本价值观。 年轻的学童穿着同样的制服。 日本教师经常练习教他们如何鞠躬,他们让孩子们作为一个群体反复站起来坐下来。 这些做法帮助学生学习尊重权威,帮助增强Kumi所代表的群体归属感。 美国的教师经常要求学生回答一个问题,而日本教师却很少这样做。 日本学生不是为了一个好年级而相互竞争,而是根据Kumi的整体表现来评估日本学生。 由于在Kumi内部的决策是协商一致的,孩子们学会了妥协和尊重对方感情的必要性。

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Because the members of a kumi spend so much time together for so many years, they develop extremely close friendships and think of themselves more as members of the kumi than as individuals. They become very loyal to the kumi and put its interests above their own individual interests. In these and other ways, socialization in Japanese schools helps the children and adolescents there learn the Japanese values of harmony, group loyalty, and respect for authority. If American children learned these values to a greater degree, it would be easier to address violence and other issues facing the United States.
::由于国民党成员这么多年的时间在一起,他们发展了极为密切的友谊,认为自己是国民党成员,而不是个人,他们非常忠于国民党,把自己的利益置于个人利益之上。 从这些和其他方面看,日本学校的社会化有助于那里的儿童和青少年学习日本的和谐、集体忠诚和尊重权威的价值观。 如果美国儿童在更大程度上学习这些价值观,那么解决美国面临的暴力和其他问题就更容易了。

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Schools
::学校学校学校

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Schools socialize children by teaching them their formal curriculum but also a . The formal curriculum is the “three Rs”: reading, writing, and arithmetic. But there is also a hidden curriculum that schools impart, and that is the cultural values of the society in which the schools are found.
::学校通过教授儿童正式课程,但也通过教授他们正式课程,使他们社会化。 正式课程是“三个R ” : 阅读、写作和算术。 但是,学校还传授了一个隐蔽的课程,这就是学校所在的社会的文化价值观。

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To help you understand the hidden curriculum, pretend you could wave a magic wand and start your own society. Because you would probably want children to grow up loving their country and respecting your authority, you realize their schooling needs to help them grow up this way. What would you do in the schools to make sure this happens? Write a few ideas down on a separate sheet of paper.
::为了帮助您理解隐藏的课程, 假装您可以挥舞魔杖并创建自己的社会。 因为您可能希望孩子长大后能够热爱自己的国家并尊重你的权威, 您意识到他们的教育需要帮助他们这样成长。 您在学校里会做什么来确保这种情况发生? 在一张单独的纸上写下几个想法。

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Here is a list you might have written. First, because you want children to grow up respecting your authority, it is important for them to respect authority in general. You would thus have them sit in rows and learn from kindergarten on that they should do whatever their teacher and principal tell them. Second, you would make sure that their history lessons emphasize only positive things about the country’s past. Of course, because you just invented this country with a magic wand, it has no past, so you make it up. Naturally, you want to pretend that the country had a great past—that it was a land that promised freedom and opportunity to people moving to it from poor, oppressed countries overseas, for example, and that many people indeed were able to find this opportunity and become quite successful.
::这是一份你可能已经写过的清单。 首先,因为你想让孩子长大后尊重你的权威,所以他们必须尊重一般的权威。 因此,你可以让他们排成一排,从幼儿园学习他们应该做什么老师和校长告诉他们的事。 其次,你可以确保他们的历史教训只强调关于国家过去的正面内容。 当然,因为你刚刚用魔杖发明了这个国家,它没有过去,所以你就可以编造它。 当然,你想要假装这个国家有一个伟大的过去 — — 比如说,这个国家是保证人们从贫穷、受压迫的海外国家迁移到它的自由和机会的土地,而且许多人确实能够找到这个机会并变得非常成功。

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Third, you would probably want schoolchildren to learn songs that extolled your country’s virtues. At a minimum, these songs would talk about the freedom in your country and about its natural beauty. Ideally, children would sing these songs every day, or at least once or twice a week. After several years of coming to school and learning to obey their teachers and principal, of learning about how great their country was in the past, and of singing songs praising their country, you would have gone a long way toward socializing the children in your society to love their country and to respect your authority.
::第三,你可能希望学童学习颂扬你国家的美德的歌曲。 至少,这些歌曲会谈论贵国的自由及其自然美。 理想的情况是,孩子们每天或至少一周唱一两次这些歌曲。 几年来来上学并学会服从老师和校长,学习他们的国家过去有多伟大,歌唱赞美他们的国家,你本来会走很长的路去让社会中的儿童融入社会,热爱他们的国家并尊重你的权威。

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Now this has been magic wand time, but weren’t you raised (assuming you grew up in the United States) in a society that sounds suspiciously like this one? Wasn’t your schooling eerily similar to the type just described? No one deliberately went out to brainwash you once you started kindergarten, of course, but the processes and consequences of your early schooling were still quite similar to the more conspiratorial type just described. There is not necessarily anything wrong with that, but it does illustrate, for better or worse, that schools are an important agent of socialization. As the “Learning From Other Societies” box illustrated, this is especially true in Japan, where schooling helps instill the traditional Japanese values of harmony, group loyalty, and respect for authority.
::现在,这是魔杖时代,但你不是在一个听起来令人怀疑的社会中长大的(假设你是在美国长大的)吗?你的学校教育与刚才描述的那种学校教育非常相似吗? 当然,幼儿园开学后没有人故意洗脑,但早期学校教育的过程和后果仍然与刚才描述的更具有阴谋色彩的类型相当相似。 这一点不一定有什么不对劲,但它确实表明学校是社会化的重要媒介。 正如“从其他社团学习”的盒子所说明的那样,日本的情况尤其如此,在日本,学校教育有助于培养日本传统的和谐、集体忠诚和尊重权威的价值观。

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Besides the values and beliefs just discussed, schools also teach us through their tests and grading to be competitive. Implicitly, they teach us that failure—in this case poor grades—stems from not studying hard enough and, more generally, from not trying hard enough (Booher-Jennings, 2008; Bowles & Gintis, 1976). Booher-Jennings, J. (2008). Learning to label: Socialisation, gender, and the hidden curriculum of high-stakes testing. British Journal of Sociology of Education, 29, 149–160; Bowles, S., & Gintis, H. (1976). Schooling in capitalist America: Educational reforms and the contradictions of economic life . New York, NY: Basic Books. This process reinforces the blaming-the-victim ideology discussed in the previous chapters. Again, no one conspires for this to happen, but it happens nonetheless. Schools are also a significant source of gender socialization, as even in this modern day, teachers and curriculum send out various messages that reinforce the qualities traditionally ascribed to females and males, and students engage in recess and other extracurricular activities that do the same thing (Booher-Jennings, 2008; Thorne, 1993). Booher-Jennings, J. (2008). Learning to label: Socialisation, gender, and the hidden curriculum of high-stakes testing. British Journal of Sociology of Education, 29, 149–160; Thorne, B. (1993). Gender play: Girls and boys in school . New Brunswick, NJ: Rutgers University Press.
::除了刚才讨论的价值观和信仰之外,学校还通过测试和评分教我们具有竞争力。 隐含地告诉我们,失败 — — 在这个案例中,成绩差 — — 来自学习不够努力,更一般地说,来自学习不够努力(Booher-Jennings,2008年;Bowers & Gintis,1976年)。Booher-Jennings,J. 160(2008年)。学会标签:社会化、性别以及英国高取测试的隐性课程。英国教育社会学杂志,29,149-160;Bowles,S, & Gintis,H.(1976年)。美国资本主义学校的学习:教育改革和经济生活的矛盾。纽约:基础书籍。这一过程强化了前几章中讨论的指责受害者意识形态。 再一次,没有人会为此做出推论,但情况依然如此。 学校也是性别社会化的一个重要来源,即使在现代的一天,教师和课程也发出各种强化女性和男性传统玩耍的品质的信息,以及学生们在课外学习的学习课程:J. 高中的性别考试,J.

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Peers
::相对等点

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When you were a 16-year-old, how many times did you complain to your parent(s), “All of my friends are [doing so and so]. Why can’t I? It isn’t fair!” As this all-too-common example indicates, our friends play a very important role in our lives. This is especially true during adolescence, when peers influence our tastes in music, clothes, and so many other aspects of our lives, as the now common image of the teenager always on a cell phone reminds us. But friends are important during other parts of the life course as well. We rely on them for fun, for emotional comfort and support, and for companionship.
::当你16岁时,你向父母抱怨了多少次,“我所有的朋友都这样做。 为什么我不能这样呢?这不公平!”正如这个非常常见的例子所表明的那样,我们的朋友在我们生活中扮演着非常重要的角色。 特别是在青春期,同龄人影响我们的音乐、衣服和我们生活的许多其他方面,正如青少年现在总是在手机上常见的形象提醒我们的那样。但在生活的其他部分,朋友也很重要。 我们依靠他们来娱乐、情感慰藉和支持以及陪伴。

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That is the upside of friendships. The downside is called peer pressure , with which you are undoubtedly familiar. Suppose it is Friday night and you are studying for a big exam on Monday. Your friends come by and ask you to go with them to get a pizza and the beverage of your choice. You would probably agree to go with them, partly because you really dislike studying on a Friday night, but also because there is at least some subtle pressure on you to do so. As this example indicates, our friends can influence us in many ways. During adolescence, their interests can affect our own interests in film, music, and other aspects of popular culture. More ominously, adolescent peer influences have been implicated in underage drinking, drug use, delinquency, and hate crime.
::这是友谊的利得。 缺点是同龄人的压力, 你无疑熟悉这一点。 假设是星期五晚上, 你正在研究周一的大考试。 你的朋友来请你和他们一起去吃披萨和自己选择的饮料。 你可能同意和他们一起去, 部分原因是你真的不喜欢星期五晚上学习, 但也因为至少有些微妙的压力要你这样做。 正如这个例子所表明的那样, 我们的朋友可以在许多方面影响我们。 在青春期,他们的利益会影响我们在电影、音乐和其他流行文化方面的利益。 更不祥的是,青少年同伴的影响涉及到未成年人饮酒、吸毒、犯罪和仇恨犯罪。

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Our peers also help socialize us and may even induce us to violate social norms.
::我们的同龄人还帮助我们实现社会化,甚至可能促使我们违反社会规范。

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© Thinkstock
::智商

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After we reach our 20s and 30s, our peers become less important in our lives, especially if we get married. Yet even then our peers do not lose all their importance, as married couples with young children still manage to get out with friends now and then. Scholars have also begun to emphasize the importance of friendships with coworkers for emotional and practical support and for our continuing socialization.
::我们到了20岁和30岁之后,我们的同龄人在我们生活中变得不太重要,特别是如果我们结婚的话。 然而,即便如此,我们的同龄人也不会失去他们的全部重要性,因为有年幼子女的已婚夫妇仍然能够偶尔与朋友一起出走。 学者们也开始强调与同事的友谊对于情感和实际支持以及对于我们继续社交的重要性。

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The Mass Media
::大众媒体

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The mass media are another agent of socialization. Television shows, movies, popular music, magazines, Web sites, and other aspects of the mass media influence our political views; our tastes in popular culture; our views of women, people of color, and gays; and many other beliefs and practices.
::大众传媒是社会化的另一个媒介,电视节目、电影、大众音乐、杂志、网站和大众传媒的其他方面影响着我们的政治观点、我们对大众文化的品味、我们对妇女、有色人种和同性恋的看法,以及许多其他信仰和做法。

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In an ongoing controversy, the mass media are often blamed for youth violence and many other of our society’s ills. The average child sees thousands of acts of violence on television and in the movies before reaching young adulthood. Rap lyrics often seemingly extol very ugly violence, including violence against women. Commercials can greatly influence our choice of soda, shoes, and countless other products. The mass media also reinforce racial and gender stereotypes, including the belief that women are sex objects and suitable targets of male violence. In the General Social Survey (GSS), about 28% of respondents said that they watch four or more hours of television every day, while another 46% watch 2-3 hours daily (see ). The mass media certainly are an important source of socialization unimaginable a half-century ago.
::在一个持续的争议中,大众媒体常常被指责为青年暴力以及我们社会的其他许多弊病。 普通儿童在进入成年前在电视和电影中看到成千上万起暴力行为。 歌词似乎常常颂扬非常丑陋的暴力,包括对妇女的暴力。 商业可以极大地影响我们的苏打、鞋和无数其他产品的选择。 大众媒体还强化了种族和性别陈规定型观念,包括认为妇女是性玩物和男性暴力的适当目标。 在一般社会调查(GSS)中,大约28%的受访者说,他们每天看四小时或四小时以上的电视,另有46%的人每天看2-3小时(参见 ) 。 大众媒体无疑是半个世纪前难以想象的社会化的重要来源。

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Figure 3.9 Average Number of Hours of Television Watched Daily
::图3.9 每日观察电视平均时数

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As the mass media socialize children, adolescents, and even adults, a key question is the extent to which media violence causes violence in our society (Surette, 2011). Surette, R. (2011). Media, crime, and criminal justice: Images, realities, and policies (4th ed.). Belmont, CA: Wadsworth. Studies consistently uncover a strong correlation between watching violent television shows and movies and committing violence. However, this does not necessarily mean that watching the violence actually causes violent behavior: perhaps people watch violence because they are already interested in it and perhaps even committing it. Scholars continue to debate the effect of media violence on youth violence. In a free society, this question is especially important, as the belief in this effect has prompted calls for monitoring the media and the banning of certain acts of violence. Civil libertarians argue that such calls smack of censorship that violates the First Amendment to the Constitution, whole others argue that they fall within the First Amendment and would make for a safer society. Certainly the concern and debate over mass media violence will continue for years to come. 
::由于大众媒体将儿童、青少年甚至成年人社会化,一个关键问题是媒体暴力在我们社会中导致暴力的程度(Srette,2011年)。Surette,R.(2011年)。媒体、犯罪和刑事司法:形象、现实和政策(第4版)。Belmont, CA:Wadsworth。研究不断发现,观看暴力电视节目和电影以及实施暴力之间有着强烈的关联。然而,这并不一定意味着观看暴力确实导致暴力行为:也许人们因为已经对暴力感兴趣而观看暴力,甚至可能实施暴力。学者们继续讨论媒体暴力对青年暴力的影响。在一个自由社会中,这个问题特别重要,因为对媒体、犯罪和刑事司法的信念促使人们监测媒体和禁止某些暴力行为。公民自由主义者认为,这种呼吁是违反《宪法第一修正案》的检查手段,其他人认为,它们属于第一修正案的范围,并且将有利于一个更安全的社会。毫无疑问,关于大众媒体暴力的关注和辩论将持续多年。

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Religion
::宗教 宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教 宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教宗教

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One final agent of socialization is religion . Although religion is arguably less important in people’s lives now than it was a few generations ago, it still continues to exert considerable influence on our beliefs, values, and behaviors.
::宗教是社会化的最后一个因素。 虽然宗教现在在人们生活中的重要性比几代人之前要小,但它仍然对我们信仰、价值观和行为产生相当大的影响。

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Here we should distinguish between religious preference (e.g., Protestant, Catholic, or Jewish) and religiosity (e.g., how often people pray or attend religious services). Both these aspects of religion can affect your values and beliefs on religious and nonreligious issues alike, but their particular effects vary from issue to issue. To illustrate this, consider the emotionally charged issue of abortion. People hold very strong views on abortion, and many of their views stem from their religious beliefs. Yet which aspect of religion matters the most, religious preference or religiosity? General Social Survey data help us answer this question ( ). It turns out that religious preference, if we limit it for the sake of this discussion to Catholics versus Protestants, does not matter at all: Catholics and Protestants in the GSS exhibit roughly equal beliefs on the abortion issue, as about one-third of each group thinks abortion should be allowed for any reason. (The slight difference shown in the table is not statistically significant.) However, religiosity matters a lot: GSS respondents who pray daily are only about half as likely as those who never pray to think abortion should be allowed.
::在这里,我们应该区分宗教偏好(例如新教、天主教或犹太教)和宗教信仰(例如,人们经常祈祷或参加宗教仪式)和宗教信仰(例如,多少人祈祷或参加宗教仪式),宗教的这两个方面都可能对你的宗教和非宗教问题上的价值观和信仰产生影响,但这两个方面的具体影响因问题不同而不同。为了说明这一点,请考虑情绪紧张的堕胎问题。人们对堕胎持有强烈的观点,他们的许多观点源于他们的宗教信仰。但宗教的哪个方面最为重要,宗教偏好还是宗教的信仰?一般社会调查数据帮助我们回答这个问题 。 事实证明,如果为了这一讨论,宗教偏好只局限于天主教徒还是新教徒,那么宗教偏好是无关紧要的:GS的天主教徒和新教徒在堕胎问题上表现出大致平等的信仰,因为每个群体中约有三分之一认为堕胎应该出于任何理由允许堕胎。 (表中显示的细微差异并不具有统计意义)。然而,宗教的宗教偏向关系很重要:每天祈祷的受访者只有大约一半的可能性,因为那些从未祈祷过堕胎的人应该被允许。

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Figure 3.10 Religious Preference, Religiosity, and Belief That Abortion Should Be Legal for Any Reason
::图3.10 宗教偏爱、宗教信仰和信仰认为堕胎应因任何原因合法