Abstract The story of Mulan has been told in China for over a thousand years, where she is honoured as a model of filial piety and loyalty. In the United States, the tale has been retold and transformed into a feminist narrative that celebrates breaking gender norms and pursuing individual aspirations. The Chinese picturebook I Am Hua Mulan (Qin and Yu in Wo Shi Hua Mulan [I Am Hua Mulan], China Children’s Press & Publication Group, Beijing, 2017) portrays Mulan as both resilient and vulnerable, devoted to her dreams while staying attached to her family, blending an appreciation for beauty with heroic ambition. Told through the perspective of a contemporary girl, the book fosters a connection between child readers and Mulan, making the tale resonate anew in today’s context. The American edition (Qin and Yu in I Am Hua Mulan , Reycraft Books, New York, 2019) adapts the book in ways that attenuated the original’s layered portrayal of Mulan and its dual narrative form. It presents a more linear, biographical account of the heroine. Using the differences between the two editions as a starting point, this study examines the Chinese edition’s original design and narrative effects. It further analyses the cultural, commercial, and ideological rationales behind the omissions and adaptations in the American edition. This research adds a contemporary Chinese picturebook to scholarly debates on the Mulan narrative and sheds light on how characters and meanings are reshaped in the process of transnational translation and publication.

This creative research project aims to explore and convey the complexities of contemporary Thai family relationships, with particular emphasis on the dynamic between mothers and adolescent children in a rapidly changing society shaped by globalization, digital technology, and shifting cultural values. Traditionally, Thai families served as the foundation of cultural, emotional, and social life, upholding values of filial piety, obedience, and hierarchical respect. Today, however, families face widening generational gaps in both thought and emotion, especially among Generation Z, who grew up valuing individual rights, questioning traditional authority, and using social media as a space for self-expression and identity formation. These factors have led to tensions between traditional notions of unconditional filial duty and emerging attitudes that stress equality and open emotional communication. The research problem arises from the recognition that unbalanced expectations and the lack of emotional openness within families produce what can be termed “silence.” Here, silence does not merely denote the absence of sound but symbolizes repression, avoidance, and unresolved wounds in family life. While there have been sociological, psychological, and cultural studies of Thai families, there remains a lack of creative research in cinema that articulates intergenerational emotional struggles, particularly through short drama films, which possess the capacity to deliver condensed yet powerful emotional experiences. The study has two main objectives: (1) to examine the process of writing a short film screenplay that reflects contemporary Thai family issues, particularly the mother–adolescent relationship; and (2) to produce a short drama film that communicates these complexities to audiences. The project adopts a creative-based research methodology, combining artistic production with academic analysis. The research process began with an exploration of three narrative structures: the Joke Structure, the Three-Act Structure, and the Experimental Structure. These frameworks provided flexibility in shaping emotional rhythms, points of tension, and narrative progression, allowing the researcher to represent silence, conflict, and reconciliation in diverse ways. In addition, case studies of international films with comparable themes or atmospheres—Tokyo Story (1953), Be With You (2004), Village Photobook (2004), and Still Walking (2008)—were analyzed for insights into the use of symbolic communication and subtle emotional nuance. The target audience was defined as adolescents and young adults aged 16–30, who are most directly engaged with the evolving norms of family life. Research tools included: (1) audience feedback gathered through general evaluations, and (2) audience comment content analysis from online platforms, used to examine both explicit responses and interpretative patterns. All audience feedback, expressed in a naturalistic context, was analyzed without a fixed sample size. Data adequacy was determined by the principle of data saturation, where analysis was considered sufficient once collected material became diverse enough and no new themes emerged. Findings indicate that the use of silence, symbolic imagery, and subtextual dialogue in the screenplay and film successfully provoked deep audience reflection on themes of love, expectation, and forgiveness within families. Many viewers affirmed the emotional realism of the film and reported a heightened awareness of silence as a complex and layered phenomenon in family life. Moreover, the hybrid integration of multiple narrative structures with experimental atmospheres enriched the audience’s emotional experience, even within the limitations of the short film format. The knowledge generated affirms that short drama films function not only as creative media for entertainment but also as safe spaces for dialogue, reflection, and emotional communication within families. The study demonstrates cinema’s potential as both a social and cultural tool, fostering empathy and healing intergenerational divides. The novelty of this research lies in reframing silence—commonly regarded as a barrier to communication—as a “new language” of emotional expression that stimulates profound audience interpretation. The film further demonstrates its role as a “safe space” where younger audiences, particularly adolescents and young adults, can confront and articulate silenced experiences. At the same time, some viewers were able to connect with the mother’s perspective, showing that balanced storytelling can act as an “emotional bridge” across generations. Additionally, the integration of multiple narrative structures with distinctive visual, auditory, and tonal elements generated intense and realistic emotional experiences, underscoring how narrative innovation can effectively communicate sensitive and complex family issues. In conclusion, this creative research project not only addresses gaps in theoretical studies of Thai families but also proposes a new approach to using short drama films as mediums for learning, healing, and fostering mutual understanding. It exemplifies how cinema can operate as a form of social and cultural practice, applicable both in academic contexts and in broader public communication.

The Association of Filial Piety and Financial Toxicity With Surrogate Decisional Conflict Among Adult Children of ICU Patients With Cancer.

This study investigates how contemporary Chinese residents differ in their views on gender and the family, facilitated by multivariate analysis. The main categories of the study are patrilineality, filial piety and gender norms in the family. The achievement of the formulated research objective is ensured through the identification of the potential significance of demographic factors and personal parameters of the survey participants. The analysis of the covariance method was used to see if there was a statistically significant difference between the independent groups after the covariates. According to the results of the multidimensional analysis for three models and five dependent variables, predictors related to generational affiliation, gender and rural or urban residence demonstrate their unique influence on the manifestation of family values and readiness to adhere to traditional gender roles. The predictor of content consumption produced by global media outlets was found to be statistically significant in the study.

Determinants of preparation for future care among community-dwelling older adults with chronic diseases: A mixed-method study.

As demographic shifts toward aging populations intensify globally, death-related care emerges as a critical frontier in contemporary healthcare systems. This paper examines the potential for combining classical Confucian ethics for living with modern death care practices, thereby establishing a paradigm of palliative care based on Confucian ethics. Through synthesizing classical Confucian ethics for living with palliative care, this paper establishes four foundational pillars: First, applying Confucian life philosophy to alleviate anxiety surrounding death. Second, transforming Confucian death rituals into a structured palliative care plan. Third, establishing Confucian humaneness as the ethical core of palliative caregivers. Fourth, eliminating the obstacles posed by traditional filial piety to palliative care at the theoretical and practical levels. The findings affirm both the practical viability and cultural imperative of embedding classical Confucian ethics for living into death care systems, offering novel contributions to cross-cultural dialogs on Confucian ethics and palliative care.

Nonsuicidal self-injury (NSSI) is a serious mental health issues among emerging adults. Despite previous theory positing the potential role of filial piety, a Chinese-culture specific psychosocial factor, in NSSI, yet few studies have investigated the association between them. This study aimed to examine the impacts of reciprocal and authoritarian filial piety (RFP/AFP) on emerging adults’ NSSI through positive/negative self-compassion (PSC/NSC). A total of 2,320 Chinese college students (58.6% females) were included. Three waves of longitudinal data were collected with six-month intervals. At Time 1, filial piety, self-compassion and NSSI were assessed. Then, self-compassion was assessed again at Time 2, and NSSI was assessed again at Time 3. Finally, structural equation model was established to test the research hypotheses. Our results indicated that RFP increased NSC and subsequently increased NSSI (β = .007, 95%CI = [.001, .015], p = .018), but predominantly decreased NSSI by increasing PSC (β = −0.014, 95%CI = [−0.023, −0.007], p < .001). Conversely, AFP decreased both PSC (β = .007, 95%CI = [.002, .014], p = .002) and NSC (β = −0.006, 95%CI = [−0.013, −0.001], p = .016), but predominantly increased NSSI more by decreasing PSC. These findings highlight the important role of filial piety in emerging adults’ NSSI and elucidate its dual effects on NSSI via self-compassion. Preliminary insights that may inform practical implications were provided by these findings.

This study examines the oral pansori works of Sim Jeong-sun, transmitted and preserved by Lee Hae-joas versions, with the aim of elucidating their overall characteristics and significance. First, the reasons and significance of Lee Hae-jo's selection of Sim Jeong-sun's pansori are analyzed. Sim's active performance career, strong reputation, gentle disposition, and possession of ancient pansori repertoires likely contributed to this choice. Lee Hae-jo's versions functioned as “reading pansori,” becoming canonical texts for later movable-type editions and influencing the revitalization of traditional Korean performing arts. Second, the characteristics and thematic features of Sim Jeong-sun's oral pansori are explored. In Simcheongga , novel-like structure and a celestial, fatalistic worldview coexist with an expanded presence of supporting characters and illustrations, emphasizing Simcheong's enlightenment through filial piety. Pak Taryeong revolves around the conflict between good and evil and shows considerable affinity with the Gyeongpan version of Heungboga , which focuses on Nolbo’s downfall. However, by emphasizing reform and brotherhood after Nolbo's demise, it exhibits a transitional movement toward modern Heungboga. Tokki Taryeong , focusing on the triumph of the underdog rabbit, highlights Byeoljubu's loyalty and concludes with the Dragon King’s rescue. This dual focus expresses both the victory of the weak through wisdom and the protection of legitimate authority. Sim Jeong-sun's narratives thus share similarities with the Iseonyubon, Gyeongpan, and Garambon series. Finally, the mid-and high-level narrative and musical characteristics Sim Jeong-sun's pansori are discussed. Narratively, the corpus provides a complete foundation for Joonggoje versions dating to around the 1910s. Its recurring themes include filial piety, friendship, and loyalty, alongside communal care, punishment of wrongdoing, and the triumph of the weak. The versions are notable for their abundant use of illustrations, diverse characters, and inserted songs, enhancing both narrative richness and dramatic appeal. Musically, they contain passages and songs no longer performed today, a prominent use of pyeongtaryeong rhythms, distinctive applications of eotmori and eotjungmori compared to current practice, and the absence of hwimori . Moreover, distinctions between aniri and jangdan are often blurred, with the narrative frequently extended within a single rhythmic pattern. The Sim Jeong-sun versions are particularly significant as the only Joonggoje pansori works corpus preserved in its entirety.

Abstract: Generated socialization is a central process in shaping and maintaining a certain hegemonic masculinity within the patriarchal family structure. Individuals gradually internalize specific values, behavioral patterns, and identities associated with masculinity through their interactions with the social environment and are prompted to adapt or reproduce these patterns. Father figure conceptualization for traditional fatherhood in Taiwanese society has been deeply influenced by Confucian values, which prioritize filial piety, reverence for authority, and the hierarchical family structure. These values are reflected in the family structure and gender roles in Taiwanese society. On this note, this paper will be focusing on generated socialization drawing on Taiwanese father figure conceptualization through three Taiwanese films directed by Chang Tso Chi’s films: Ah Chung (1996), Soul of a Demon (2007), and Flotsam and Jetsam (2022). Using a qualitative framework, this research conducts textual analysis through the narrative lens of three selected films mentioned. Through a comparative analysis of Ah Chung (1996), Soul of a Demon (2007) and Flotsam and Jetsam (2022), it becomes evident that generated socialization is profoundly shaped by the instability and fragmentation of family structures. Each film, while situated in different socio-emotional contexts, reflects how the absence, adaptation or redefinition of parental roles influences the development of identity, especially in relation to gender roles and familial authority. Keywords: Father figure; Generated socialization; Chang Tso Chi; Taiwanese cinema; Gender studies; East Asian cinema; Asian cinema.

This study examines how the film Madame Bbaengdeok (“Scarlet Innocence”) reinterprets and transforms theclassical narrative Simcheongga , focusing on the figures of Bbaengdeok and Simcheong as points of departure. In the original, Simcheong embodies the archetype of filial piety, sacrificing herself for her blind father, while Bbaengdeok serves as a peripheral figure who embodies humor and desire but is ultimately a caricatured villain. The film reshapes this structure by replacing filial duty with a narrative of desire and revenge. Deok-i, introduced as a dutiful daughter, experiences love and passion through her relationship with Hak-gyu but later faces betrayal and despair, returning as an agent of vengeance. However, her revenge does not lead to liberation; it ends in blindness and isolation, signaling a return to destruction. Conversely, Hak-gyu regains his sight and restores himself through a confession of love, reinforcing an imbalance in which male desire is redeemed, while female desire is punished. The film also reconfigures the motif of sight restoration; whereas Simcheong’s return once symbolized communal reconciliation, Cheong-i’s reappearance now triggers a catastrophe. This inversion reveals how female desire remains stigmatized, even as classical narratives are reimagined in contemporary contexts. Through an analysis of narrative structure, character representation, reader reception, and socio-historical context, this study clarifies both the potential and limitations of adapting classical content for the present.

Dementia caregiving imposes substantial psychological and emotional burdens on family members. While East Asian studies have examined filial piety and caregiver stress, few have explored how cultural values shape psychological distress and role conflict in depth. This study addresses this gap by examining caregivers’ lived experiences in the Chinese Confucian context. To explore the psychological distress and culturally shaped role conflicts experienced by dementia family caregivers in China. A descriptive phenomenological design was used. Fourteen caregivers were recruited in Chengdu, China, in late 2023 through purposive maximum variation sampling. Data were collected via in-depth individual interviews and analyzed using Colaizzi’s seven-step method. Four themes emerged: layered caregiving burden, cultural strain and emotional dissonance, dual emotional experiences of caregiving, and coping strategies and unmet needs. Caregivers reported chronic fatigue, disrupted family roles, and social isolation. Filial piety emerged as a double-edged influence, fostering commitment and resilience while amplifying guilt and discouraging help-seeking. Dementia caregiving in Confucian societies entails complex emotional labor shaped by cultural values. Filial piety acts as both a protective and detrimental force, underscoring the need for culturally congruent interventions such as structured dementia education, respite services, and peer or counseling support to safeguard caregivers’ well-being and ensure sustainable care.

The article is devoted to the issues of linguoculturology as a discipline that investigates the reflection and consolidation of culture in language and speech. Since language and culture are inseparably interconnected, language functions not only as a means of communication but also as a fundamental mechanism for the preservation and transmission of cultural knowledge, norms, values, and symbols. It is precisely through language that an individual directly enters culture, assimilates its behavioral models, conceptualizes the world, and forms an identity as a bearer of a particular mentality. In the context of a globalized media environment, audiovisual translation acquires special relevance as a means of intercultural communication. It encompasses the process of rendering the meaning of multimodal texts-films, television series, K-dramas, documentaries, and others-from one language into another, taking into account both verbal and non-verbal components. Particular attention has been devoted to the analysis of the linguocultural specificities of Korean dramas, especially through the prism of character language, sociocultural codes, globalization influences, stereotyping, and mechanisms of linguistic mediation. Based on practical analysis, it has been established that K-dramas serve as a powerful medium of representing Korean culture, capable of shaping linguocultural perceptions among foreign audiences. The analysis of Korean dramas demonstrates that the characters’ speech vividly reflects key linguocultural concepts, social codes, and linguistic realities. Such notions as 효 (filial piety), 정 (emotional attachment), 눈치 (social sensitivity), 체면 (face-saving), 한 (suppressed sorrow), and 우리 (collective identity) convey the depth of the Korean mentality. In forms of address, speech styles, and lexical choices, respect for hierarchy, roles, and age becomes evident. Globalization processes account for the active penetration of Anglicisms, slang, and code-switching, which reflect contemporary linguistic hybridity. K-dramas contribute to the dissemination of linguistic elements beyond Korea: viewers acquire vocabulary, speech formulas, and cultural practices. Special attention has also been paid to stereotypes that are reinforced through the linguistic behavior of characters. The findings of the study have practical significance for the teaching of the Korean language, translation studies, intercultural communication, and the exploration of audiovisual genres. The research confirms that K-dramas perform not only an entertaining function but also foster the development of linguocultural awareness among global audiences, actively contributing to the diffusion of linguistic realities.

This study explores the sociocultural significance of feng-shui in the funerary practices of the Song dynasty, focusing on how it was reconstructed through critique, selective acceptance, and institutional adaptation within Confucian ideology. During the Song era, which witnessed transitions in political institutions and intellectual paradigms, fengshui was deeply embedded not only in popular customs but also in elite burial practices and spatial perceptions. Rather than dismissing fengshui as superstition, Confucian scholar Class engaged in a nuanced discourse. While rejecting its divinatory aspects, they selectively adopted spatial and physical reasoning to fulfill ritual stability and express filial piety. This study analyzes texts by key Confucian figures Sima Guang(司馬光), Cheng Yi(程頤), and Zhu Xi(朱熹) to show that their approach was not uniformly oppositional but dialectical. Fengshui influenced grave site selection, urban planning, and educational layouts, serving as a symbolic system connecting death, space, and lineage. This research goes beyond previous studies by framing the interaction between fengshui and Confucianism in a broader socio-historical context, arguing that fengshui was reconstructed as a practical knowledge system aligned with Confucian governance and public ethics.

Background:HIV status disclosure is influenced by social values, roles, and rules people take on and adapt, aligned with developmental transitions and cultural expectations. Understanding motivations for disclosure among adolescents and young adults with HIV (AYAH) is important for promoting HIV care engagement.Methods:A cluster-randomized controlled trial in 28 rural communities in Kenya and Uganda tested an intervention to improve viral suppression and health outcomes among AYAH 15–24 years of age. A longitudinal qualitative study embedded within the trial aimed to identify the intervention’s mechanisms of action via semi-structured interviews with n = 111 AYAH, providers (n = 45), and selected family members. Analysis for this paper focused on motivations and barriers to disclosure among AYAH, with attention to targets/confidants, contexts, and communication strategies.Results:Social roles and expectations influenced HIV status disclosure motivations among AYAH, including filial piety towards parents, spontaneous reciprocity with friends, and conscientiousness towards school supervisors. Women tended to prefer disclosure before marriage. Younger men tended to prefer disclosure after marriage, but older male youth looking for seroconcordance in a partner were willing to disclose before marriage. Medication bottles or pills often provided a contextual opening for disclosure conversations. Disclosure of antiretroviral therapy (ART) use appeared to present more significant hurdles than disclosure of HIV status alone.Interpretation:Encouraging not only HIV status but treatment disclosure may facilitate support for ART adherence. Tailoring disclosure strategies to particular target-confidant types may help youth disclose more easily and validate their social values and chosen ties while supporting successful care engagement.

The concept of filial piety or birr al-wālidayn in the Qur’an is a form of respect, devotion, and a child’s deep sense of loyalty to their parents. This value, when viewed from a moral, social, and spiritual perspective, has a central position in building harmonious family relationships and forming a complete and civilized human character. The phenomenon of increasing disobedience behavior, even disobedience to parents in various contemporary Muslim societies, is a worrying indication and indicates the urgency of revitalizing Islamic ethical values, especially in the context of child-parent relationships. This study uses the method of thematic interpretation (tafsīr mawḍū‘ī) combined with the Constructive Grounded Theory approach to examine in depth 15 relevant verses of the Qur’an. These verses are analyzed and classified into three main categories: (1) the conceptual definition and moral-spiritual obligation of birr al-wālidayn, (2) the concrete form of expression of gratitude and recognition for the sacrifice of one’s parents, and (3) a firm warning against disobedient behavior that can have adverse consequences, both in this world and in the hereafter. The findings of this study show that birr al-wālidayn not only demands respect and obedience, but also includes gentleness of speech, sincere prayer, providing for, and consistent affection. In conclusion, birr al-wālidayn is not only a social norm but a real manifestation of monotheism and worship, which needs to continue to be contextualized in modern life through an innovative and constructive approach to interpretation.

In China, when patients need mechanical ventilation treatment, alternative decision-makers are influenced by many factors before making a decision. This study aimed to explore the experiences of family members in making decisions about mechanical ventilation proxies in respiratory intensive care units. We employed a phenomenological study design and collected data through semi-structured interviews with purposively selected 12 family members of mechanically ventilated patients who were admitted to the RICU of a tertiary grade A hospital in Chongqing in June and July 2024. The Colaizzi seven-step analysis method was utilised, and the NVIVO 12.0 software was used for data processing. This study identified three main themes: (1). Complex emotions related to decision-making (intersecting expectations and hopes, coexisting fears and worries); (2). Social and cultural influences (benevolence and filial piety, peace and a good death, family consultation and patient autonomy); and (3). Personal background factors (economic burden, knowledge levels, perceptions of emotional patients and limited doctor-patient communication). When patients in the RICU undergo mechanical ventilation, family members encounter a decision-making dilemma influenced by various factors. Our research aims to explore the decision-making experience of family members with mechanical ventilation in the RICU. Intensive care nurses can refer to our research results or verify them, thereby helping patients and their families make better decisions.

As Taiwan’s population ages, traditional filial piety expectations face modernization challenges, yet few studies examine how emergent adults linguistically negotiate these cultural tensions digitally. This study addresses this gap by analyzing how emerging adults in Taiwan express and reinterpret filial obligations toward aging parents through online discourse. Emerging adults represent a particularly meaningful demographic because they straddle traditional filial norms and modern independence, making their language use a valuable indicator of cultural transition. We analyzed 1976 Dcard posts from 30 discussion threads (2017–2023) using computational linguistics. LIWC-22 assessed emotional expression patterns, while Sketch Engine conducted keyness analysis and collocation mapping around filial care keywords. Posts were compared against Chinese web corpus norms. Quantitative emotion analysis revealed dominant positive emotions (M = 3.93) alongside significant negative emotions (M = 3.30), with anger and sadness exceeding broader Chinese online communication norms. Keyness analysis identified economic concerns as central themes. Collocation analysis around “filial piety” showed associations with “limits”, “willingness”, and “define”, indicating conditional rather than absolute conceptualization. Findings indicate that emerging adults in Taiwan reinterpret filial piety through reciprocal emotional bonds rather than strict hierarchical duty, negotiating traditional expectations with contemporary economic realities and personal autonomy. The implications of these findings highlight how cultural values adapt in response to modernization and digital communication, offering insight into evolving intergenerational relationships and informing future cross-cultural aging and caregiving research.

This study aims to investigate the influence of ecological-level marketization, individual-level filial support, and their interaction on depressive symptoms in older Chinese adults. Population-based data from the 2016 China Longitudinal Aging Social Survey were utilized (N = 9,397). A hierarchical linear model was employed to evaluate the extent to which market transition, as measured by the marketization index, filial support defined by financial, instrumental, and emotional support, and their interactions, influenced depressive symptoms in older adults across genders. The results indicated that higher provincial marketization and greater filial support were associated with reduced levels of depressive symptoms. However, the mitigating effect of filial support on depressive symptoms might diminish for older parents residing in highly marketized regions, particularly concerning instrumental support. Importantly, gender differences emerged in the main and interactive effects between filial support and marketization. Compared to men, older women generally derived more benefit from filial support but were more vulnerable to depressive symptoms when living in highly marketized areas. It is crucial to consider filial piety in the formulation of public mental health policies aimed at preventing depressive symptoms among older adults, with a specific focus on older women in highly marketized regions in China.

BackgroundOver-adaptation is defined as an individual’s attempt to conform to the demands and expectations of the environment in a near-perfect form, and the effort to meet external expectations and demands, even if internal needs are forcibly suppressed. This phenomenon is particularly evident in collectivist cultural contexts influenced by Confucian values, where harmonious interpersonal relationships are frequently prioritized over individual autonomy. In China, specifically, cultural norms such as filial piety and a strong emphasis on academic achievement in family education contribute significantly to adolescents’ vulnerability to over-adaptation during identity formation. This study investigates the impact of Chinese parenting styles on adolescents’ over-adaptation.MethodsA sample of 759 secondary school students (Mage = 13.96 years, SDage = 0.99) from Jiangsu Province in China was selected using whole-group sampling. Data were collected using the EMBU Scale, the Rosenberg Self-Esteem Scale, and the Over-adaptation Scale. Analyses used Hayes’ PROCESS macro (Model 4/7) with bootstrapping.ResultsFirstly, negative parenting (rejection, punishment, etc.) was a significant positive predictor of over-adaptation (βfather = 0.22, p < .001;βmother = 0.25, p < .001), while positive parenting (emotional warmth) significantly and negatively predicted over-adaptation (βfather = -0.09, p < .05; βmother = -0.09, p < .05). Secondly, self-esteem partially mediated the relationship between negative parenting and over-adaptation (βfather = -0.31, p < .001, indirect effect = 0.04, 95% CI [0.02, 0.07]; βmother = -0.30, p < .001, indirect effect = 0.05, 95% CI [0.02, 0.08]), and appeared to fully mediate the relationship between positive parenting and over-adaptation (βfather = -0.35, p < .001, indirect effect = -0.13, 95% CI [-0.19,- 0.09]; βmother = -0.36, p < .001, indirect effect = -0.14, 95% CI [-0.20, − 0.10]). Furthermore, significant gender differences existed in the initial mediation stage of the relationship “positive parenting → self-esteem → over-adaptation” (βFathers’ positive parenting×Gender = 0.16, p < .001, 95% CI [0.08, 0.23]; βMothers’ positive parenting×Gender = 0.11, p < .01, 95% CI [0.05, 0.18]). Compared to boys, girls demonstrated a stronger positive association between parental positive parenting (from both fathers and mothers) and their self-esteem, which subsequently influenced their levels of over-adaptation.ConclusionsThis study enhances understanding of how parenting styles influence over-adaptation and provides actionable guidance for parents, such as replacing punitive discipline with autonomy-supportive communication (e.g., collaborative problem-solving) to mitigate over-adaptation risks.

Psychological detachment—the ability to mentally disengage from academic demands during non-study time—remains elusive for Chinese university students, intensified by cultural norms that equate disengagement with weakness and by institutional systems reinforcing constant connectivity. This study integrates the Stressor–Strain–Outcome Model, Conservation of Resources Theory, and Cognitive Appraisal Theory to examine how academic perfectionism, social comparison anxiety, digital burnout, and filial piety stress affect detachment. The mediating roles of resilience, self-esteem, and perceived social support, and the moderating effect of help-seeking stigma, were also tested. A time-lagged survey of 383 students in Zhejiang, analyzed with PLS-SEM, revealed that social comparison anxiety strongly undermines detachment, while digital burnout exerts weaker direct effects but interacts with coping resources. Resilience and self-esteem consistently mediated stressor–detachment links, though stigma diminished their protective effects. These results extend stress-coping theory by showing how cultural obligations and digital immersion constrain recovery in collectivist contexts. The findings highlight the need for resilience training, stigma-reduction initiatives, and digital wellbeing programs. Beyond China, the study underscores how universal stressors such as perfectionism and comparison interact with cultural scripts, offering insights transferable to global higher education.