Yueh-Ting Lee

Dr. Yueh-Ting Lee (pronounced as “you-ting” or “your-ting” Lee, aka “Li Yue-ting” ) received his Ph.D. from State University of New York at Stony Brook. He is an immigrant from China and he is a Social and Evolutionary Psychologist who has taught a variety of courses at various institutions since 1990. Dr. Lee's academic lineage traces back to Kurt Lewin through Leon Festinger and then Dana Bramel whom he studied under. Currently he is a full professor in the Department of Psychology at Southern Illinois University Carbondale where he has also served as dean of the Graduate School.

Dr. Lee has produced 10 scholarly books and over 100 referenced journal articles and peer-reviewed book chapters. His work is funded by various federal and state agencies. As a social scientist and evolutionary researcher, he has taught courses in psychology and cultural and ethnic studies for years at various colleges and universities in the United States of America. In addition to teaching, research, and administrative services, Dr. Lee has performed consulting and training services for multinational corporations and public agencies both in the USA and in China. These services include such areas as cultural competency, differences appreciation, and conflict management.

Dr. Lee’s research has centered on categorical knowledge, cultural stereotypes, stereotype accuracy, and personality psychology for the past twenty years. His research has dealt with the accuracy and validity in human categorical perceptions and judgments, including cultural stereotypes and stereotyping.

Dr. Lee's work has addressed various ethnic and cultural identity conflicts and justice for years, both in the USA and around the world with a focus on victimized or disadvantaged groups.

He has conducted field research on American Indian beliefs and ancient East Asian beliefs (e.g., totemic psychology, shamanic psychology) for approximately 15 years both by working with Ojibwa (in MI, MN and ND), Dakota, Lakotas, Nakota, Hidatsa, Arikara and Mandan (in ND and SD), Native Alaskan tribes, and other tribes in Americas and by working with various ethnic groups in China and other parts of Asia.

Dr. Lee and his colleagues have developed an Evaluation-Potency-Accuracy (EPA) model of stereotypes in which the model explains stereotypes and categorical knowledge with three dimensional components. "E" represents evaluation or valence (e.g., stereotypes and human categories can range from positive to negative). "P" represents potency or latency of activation from the memory of human knowledge (e.g., stereotypes or human categories can range from automatic activation to little or no activation). Finally, "A" represents accuracy (e.g., stereotypes and human categories can range from accurate to inaccurate). According to the model, Evaluation (positive-negative), potential (active-inactive), and accuracy (accurate-inaccurate) are not dichotomous but continuous variables.

The dimensions in Lee et al.'s (1995; 2013) EPA model of stereotypes are different from the three dimensions proposed in Osgood et al.'s Semantic Differential model (1957)http://www.indiana.edu/~socpsy/papers/AttMeasure/attitude..htm. Osgood et al.'s (1957) model had Evaluation (e.g., positive-negative; good-bad; true-false), Potency (e.g., hard-soft; strong-weak; heavy-light) and Activity (e.g., active-passive; fast-slow; hot-cold). Lee et al.'s (1995; 2013) perceived the potency and the activity components as conceptually similar, so rather than having both potency and activity, they (Lee et al., 1995; 2013) included accuracy as the third dimension of stereotypes.

In this work Lee (2011) also highlights that the paradox of stereotypes and diversity is that we demonize stereotypes while celebrating diversity. Stereotyping involves ascribing traits or behaviors to a social group or category, while diversity recognizes and appreciates traits or behaviors endemic to a particular group of people. Dr. Lee notes that research and public perception regards stereotypes as having negative content that is inaccurate. While this may be true sometimes, stereotypes can be positive or negative, accurate or inaccurate. Lee's work on stereotype accuracy has helped to uncover information on the largely ignored spectrum of stereotypes that are positive and accurate as well as those that are negative and accurate. This work has also examined the trouble of stereotype inaccuracy.

Stereotypes are meant to be used as cognitive heuristics which have the most utility in the absence of information. Stereotypes are overridden when individuating information is obtained. For example, you would not stereotype a close friend because you have much more individualized knowledge of their traits and behaviors. This highlights the Bayesian manner in which we use stereotypes. Further when reality changes, human perceptions and stereotypes may also change.[1][2][3]

Dr. Lee's research concerning stereotype accuracy looks at the importance of studying stereotype accuracy and inaccuracy. His research is aimed towards those interested in understanding the issues of culture, race, class, and gender.

The Cultural Stereotype Accuracy-Meaning Model (CSAM, Lee & Duenas, 1995) suggests the level of accuracy in stereotypes is based on the culturally bonded interpretation of stereotypic beliefs of a stereotyped culture. Specifically, if the two people’s evaluation of a single act or behavior is depended on the personal interpretation of a particular act, then it is possible that a correlation, in an other words accuracy, could be found in cross-cultural perceptions of that same act or behavior. To illustrate using the bath routine in rural China and the United States, Americans may perceive the ural Chinese’s habit to only show once a month in winter as dirty; the rural Chinese may interpret Americans’ habit of showering everyday as “shower-addicted.” Stereotype accuracy is relative rather than absolute. People may judge themselves and others using the shared beliefs and standards of their own cultural group. Moreover, the accuracy of cross-cultural perception could be restricted and varied due to time and spatial. Finally, stereotype accuracy requires mutual understanding of culturally specific interpretations.

Dr. Lee’s Daoist (Taoist) Big-Five model has been studied both in China and in the USA, and can be applied to social, counseling/clinical, and industrial/organizational psychology. “Daoism is a way of life and human existence in relation to the universe rather than simply an ethical or religious way of behaving” (Lee, Han, Byron, & Fan, 2008, p. 85). Daoism places an emphasis on a naturalistic way of life that is harmony with both nature and fellow man.

The Daoist Big Five is based on the philosophy of Laozi (or Lao Tsu) and uses water to represent five distinct areas that affect leadership and personality (e.g., altruism, modesty, flexibility, honesty, and perseverance). According to Dr. Lee, “the best is like water” (上善若水), which is one of the Taoistic (or Daoistic) quotations from Lao Tsu in ancient China. For example, water can be altruistic and serve all things in its quality. The lesson is that human beings could learn from water to be altruistic and serve others without the expectation of reward.

The first component of the Daoist Big Five is altruism. Altruism does not require self-sacrifice but sacrifice, such as time or energy, is shown to be of greater significance. Second, water can be said to be modest since naturally water always goes to the lowest position. Instead of competing for a high position, water yields by moving to a position below others. Again, one can learn from water to be humble and modest. Third, water can be described as adaptable and flexible as it matches the shape of any container. Water can not be broken and is able to adjust to pressure and work around it. The lesson, according to Lee, is to be flexible and adaptable to different people in different situations. Fourth, water can be very clear and transparent. Being clear shows others that you are trustworthy, as you have nothing to hide. Gentle and persistent force will complete the task overtime, rather than forcing a task and creating more problems. In other words, human beings should be honest and transparent with others. Finally, water can be very soft and gentle (making it difficult to catch) but also strong and persistent (even the hardest rock will yield to continuous drips of water).

Dr. Lee suggests that it is good to be soft, gentle, and friendly with others but also forthright and persistent with them. Perhaps water is our best teacher, not only for a leader but also for any individual.[4][5]

A totem is a belief regarding certain things (e.g., animals, plants, or objects) that are commonly and sacredly shared and worshiped by a group of people (e.g., family, clan, tribe). Totemism is both a spiritual and social system. Both totems and stereotypes help to organize groups of people. Totems and stereotypes are categorical representations of groups of people. In short, a totem is a form of stereotype about a group of people. Just as a totem captures the essence of a group of people, a stereotype seeks to capture the essence or common characteristics of a group of people. In this sense, social representations such as totems allow us to project unconscious thoughts and onto the target.[6]

There are three elements of totems. A social element which is the connection of the totem object with a group. A psychological element which the captures the similarities between the totem object and the group. This can be similarities in kinship, traits, or other categorizations. Finally, a ritual element that requires respect for the totem object. This usually means that killing of the totem animal is forbidden.

The origin and purpose of totems varies amongst the theories. Biological and exogamous theories of totems assert the purpose of totems as being related to the practice of marrying outside of the family, tribe, or clan. In this way totems serve a practical purpose of avoiding inbreeding. Nominalistic theories highlight the utility of totems in differentiating amongst individuals in much the same way last names are used contemporarily. Totems used in this manner are also said to reflect the characteristics of the individual with which the totem is connected. Sociologically speaking, totems can be used to represent the values and ideals of a group. Therefore, totems can be used to reinforce cultural or sociological norms and practices.

There are various types of totem. The tribe totem, the sex totem and the individual totems are the most common ones among the native people. Connection with Modern Psychology Ecologically/Biological Studying totemic psychology enables the modern psychologists to understand the worldview of the native people. Cognitive Examining totemic psychology will also help psychologists from the individualistic culture understand the thinking of collectivist people. Personality, Social and Ethnic Psychology Studying the native people and their individual totems will help psychologists comprehend the personal and group affiliations and identification.

Totems have been around for many years in native cultures and religions throughout the world. The cross is an example of a totem for Christians. The cross represents the sacrifice that Jesus Christ made for all humanity according to the Bible. Old totems like these still exist, however, modern totems or symbols exist today as well. Take the American flag for example. When an American looks at the flag and pays respect to it during the National Anthem before an event, they typically think about pride, sacrifice, bravery, freedom, and accomplishment. The American flag is a totem for the American people. It brings a rise of different emotions to the individual. Another example of a modern totem is the national bird of the United States, the bald eagle. By simply looking at a bald eagle, Americans can feel a sense of pride, resilience, and also power, but with grace as well. Totems today are very common in everyday life. Company or sports team logos that produce specific emotions out of individuals can even be looked at as totems. Totems help people put an image in their head to represent the combinations of emotions they feel while thinking about a specific topic or idea.

2013 Examining Daoist big-five leadership in cross-cultural and gender perspective

2013 Stereotypes as valid categories of knowledge and human perceptions of group differences

2011 Social psychology of stereotyping and human difference appreciation

2010 Back in the real world

2008 Leadership & management in China: Philosophies, theories and practices

2008 Daoist leadership: Theory and application

2007 How did Asian Americans Respond to Negative Stereotypes and Hate Crimes?

2004 The Psychology of Ethnic and Cultural Conflict

1999 Personality and person perception across cultures

1997 Are Americans more optimistic than the Chinese?

• https://web.archive.org/web/20100802114950/http://psychology.utoledo.edu/showpage.asp?name=lee
• https://web.archive.org/web/20100802120217/http://psychology.utoledo.edu/showpage.asp?name=SCIR
• Ward, Colleen (2006). "Acculturation, identity and adaptation in dual heritage adolescents". International Journal of Intercultural Relations. 30 (2): 243–259. doi:10.1016/j.ijintrel.2005.09.001.
• http://lee.socialpsychology.org/