【正文】 bout, the applicability of various moral and social conventional rules to take a morally and socially appropriate action. More significantly, the politeness situation brings to the fore the inherent contradictions in the rule system in either the moral or social conventional domains, respectively. In the moral domain, the concern for others’ wellbeing and the need to avoid harm should motivate one to tell a prosocial lie (., ‘‘I really like your gift’’ or ‘‘You look great in that dress’’) rather than telling the blunt truth (., ‘‘I do not like your gift’’ or ‘‘You look fat in that dress’’). However, lying, or making a false statement with an intent to deceive, has long been considered to be a serious moral transgression by philosophers and theologians, such as St. Augustine (1952), Kant (1949), and Bok (1978) because lying impinges on the lierecipient’s right to information and freedom of choice (Grice, 1980。 Blasi, 1980。 Rest, 1986。 Zeng, 2004). The Chinese children were read stories in which story characters encounter politeness situations (., receiving an undesirable gift). The story characters either made truthful or untruthful statements. Children were asked to classify the statements as lies or truths. Also, they were asked to evaluate the statements either positively or negatively and to justify their ratings. Children were also asked to respond to control stories in which a story character receives a desirable gift and likes it and tells the truth or lie about it. The use of these control stories was to ensure that children’s categorizations and moral judgments of lie or truthtelling about undesirable gifts would not be simply responses to truthful and untruthful statements in general.Further, we also placed the children in a real life situation where they themselves must decide whether to tell the truth or lie. In this situation, children were given an undesirable gift and then asked by the giftgiver whether they liked the gift. This method was a modified version of the undesirable gift paradigm pioneered by Saarni (1984) and Cole (1986) to examine children’s expressive display rule use, and adapted for examining children’s lietelling by Talwar, Murphy, et al. (2007). The undesirable gift situation was chosen because this is a situation that occurs monly in children’s lives (., receiving a poorly fitting knitted sweater from grandparents as a birthday gift), and children are socialized from early on to dissemble their true feeling of disliking in such situations. Indeed, from 4 years of age, children are already able to dissemble their nonverbal (Cole, 1986。對(duì)說謊的發(fā)展有很多廣泛的研究，可以追溯到發(fā)展心理學(xué)的開始。另外一個(gè)流派的研究，是由比奈、達(dá)爾文的、哈茨霍恩以及梅創(chuàng)立的，研究孩子說謊行為是主觀說謊，個(gè)人保護(hù)還是為了自己的利益。相比之下，社會(huì)傳統(tǒng)規(guī)則關(guān)注的是在定義一個(gè)特殊的社會(huì)和社會(huì)服務(wù)體系中社會(huì)期望之下的合理的行為。孩子們也在很小的時(shí)候就在社會(huì)化的進(jìn)程中認(rèn)識(shí)到這種謊言。特別是，他們?cè)试S禮貌的需要而避免傷害他人而掩藏了真實(shí)的需要。但是，當(dāng)實(shí)驗(yàn)者離開之后，孩子們會(huì)告訴另外的成人，實(shí)驗(yàn)者看上去并不好。在第三個(gè)研究上，Talwar,Murphy和Lee(2007)用了一個(gè)不受歡迎禮物的范例來測試孩子的親社會(huì)謊言。孩子對(duì)親社會(huì)謊言的概念，Lee和Ross(1997)研究發(fā)現(xiàn)，在12到14歲的青少年與大學(xué)生中，當(dāng)告訴他們?yōu)榱藥椭硕皇乔趾λ藭r(shí)，較少的傾向于將不真實(shí)的陳述也看作是謊言。Broomfield等(2002)的結(jié)論在中國(Zeng, 2004)得到了驗(yàn)證。 Blasi,1980。 Huesmann, 1998)或親社會(huì)行為(Rest, 1986)的情境。首先，必須先調(diào)查孩子對(duì)假設(shè)親社會(huì)情境下故事的解釋，來測試他們對(duì)親社會(huì)謊言的理解。 Zeng, 2004)。進(jìn)一步地，我們也將兒童置于一個(gè)他們必須自己決定說真話還是說假話的真實(shí)的社會(huì)環(huán)境中。并要求兒童對(duì)故事中主角收到了一個(gè)不需要的禮物是應(yīng)該說謊還是說真話做出回應(yīng)。 Bussey, 1999。在這兩種情境下，概念性的知識(shí)與實(shí)際的行為結(jié)果使不一致的。 Rest, 1986。對(duì)孩子社會(huì)道德概念以及他們實(shí)際行為之間的一般關(guān)系的研究是非常重要的，因?yàn)樯鐣?huì)化的最終目的是不僅是讓孩子知道在道德上什么是對(duì)的什么是錯(cuò)的，而且要知道一般意義上什么是合理的什么是不合理的，但是他們?nèi)詴?huì)做相應(yīng)的行為。Broomfield, Robinson和Robinson(2002)更深入的發(fā)現(xiàn)，在4到9歲的孩子認(rèn)為，故事中的角色應(yīng)該說喜歡并不想要的禮物的謊，來使給禮物者認(rèn)為他是喜歡這個(gè)禮物的。因此，這也不能清楚的說明是否孩子是出于自我保護(hù)（如，避免告訴給禮物的人真話而得到一個(gè)負(fù)面的結(jié)果）還是為了保護(hù)給禮物的人的感受而說謊。因此，像西部的孩子一樣，中國的學(xué)齡前的孩子已經(jīng)有避免告訴他人直率的真相的行為了（也就是，這些畫都很難看）。Talwar和Lee(2002b)使用了逆向口紅任務(wù)的試驗(yàn)，實(shí)驗(yàn)者用醒目的口紅色的馬克畫在自己的鼻子上。在親社會(huì)環(huán)境中，這個(gè)規(guī)則讓個(gè)人在與他人建立或維護(hù)友好關(guān)系時(shí)不說直率的真話。在道德領(lǐng)域，為了其他人的健康或者需要避免某種傷害而會(huì)說善意的謊言（如，“我喜歡你的禮物”或者“你穿那條裙子很好看”）而并不說直率的真話（如，“我不喜歡你的禮物”或“你穿那條裙子真的很胖”）。Turiel和他的同事已經(jīng)發(fā)現(xiàn)，道德和社會(huì)傳統(tǒng)規(guī)則在社會(huì)生活和社會(huì)意識(shí)中有著獨(dú)特的領(lǐng)域。如果是出于這個(gè)原因，對(duì)于反社會(huì)謊言的理解在3歲時(shí)就出現(xiàn)了。盡管哲學(xué)家和神學(xué)家們對(duì)于善意的謊言是否該被道德制裁有長期的爭論，這種謊言也時(shí)常出現(xiàn)在每天的說話中，而且經(jīng)常有積極的價(jià)值的。 Valtin, 1992。 Dodge, 1994。 Kashy, 1998). In contrast, for children, the politeness situation poses a challenge to children who are still in the process of acquiring moral and socialconventional rules of their society. Resolving conflicts between these rules places additional demands on them. Although the politeness situation may be a challenge for developing children, it offers a naturalistic opportunity for developmental researchers to understand whether children are capable of making strategic tradeoffs when facing social situations where rules are in conflict as well as how they select and apply rules adaptively in different social situations.To date, there are only three studies that have examined children’s actual behavior in a politeness situation. Talwar and Lee (2002b) used a Reverse Rouge task in which the experimenter had a conspicuous mark of lipstick on the nose. The child was asked to take a picture of the experimenter, but before the picture was taken, the experimenter asked, ‘‘Do I look okay for the picture?’’