Asian Journal of Social Psychology最新文献

Two cross-sectional studies were conducted with undergraduate and graduate students (mean age = 22 years) in two university campuses in different regions of Turkey to investigate confrontations between conservative religious people and secular-liberal people and the roles of fundamentalism and authoritarianism for these groups. Study 1 investigated the connections between traditional religiosity and liberties and the impact of religious fundamentalism with a sample of 482 participants. Using hierarchical multiple linear regression and bootstrapping analysis, religiosity was seen as negatively connected to three components of liberties. It was shown that religious fundamentalism had an indirect effect on this connection. In Study 2, with a sample of 260 participants, the negative connection between traditional religiosity with liberties was confirmed. Further, it was found that particularly the conservatism dimension of right-wing authoritarianism played an explanatory role in this connection. In addition, as an extension of the two studies, it was observed that secular-liberal participants supported civil liberties in general, but they expressed opposition to freedom of religion in particular, indicating that the antagonism between religious and secular people may also stem from secular-liberal people. It was found that dimension of aggression of left-wing authoritarianism played an explanatory role in connection to this aspect.

Emotional labour strategies have a significant impact on job burnout. However, current research results are controversial and unclear. A meta-analysis was conducted to explore the relationship between emotional labour strategies (surface acting and deep acting) and job burnout. A total of 84 empirical studies that included 28,242 participants were selected. The meta-analysis of the relationships between job burnout and surface acting and deep acting included 84 and 75 independent samples respectively. The results show that surface acting had a positive association (r = 0.25) with job burnout, whereas deep acting (r = −0.27) had a negative association with job burnout. Occupational types and measures of emotional labour strategies moderated the relationship between emotional labour strategies and job burnout, but this relationship was not moderated by measures of job burnout.

Parental communication is still relatively meaningful in Asian families with hierarchical, vertical, and authoritative relationships. Meanwhile, children's pro-environmental behaviour in emerging Asian nations tends to be passive, leading to a need for intervention from the closest parties, often the parent, whose familial role in green communication has not been examined. This study uses social learning theory to examine the interplay of parent-like spokespeople and message appeals in affecting young adults' cognitive and emotional responses, which is expected to influence the ad liking and believability of green advertisements and switching intention to green products, such as eco-friendly straws. A laboratory experiment was conducted with 240 subjects. The results showed that the frame of a father-like figure conveying a hope appeal generated the greatest enthusiasm and argument quality for young adults. Mother-like figures speaking a fearful message frame were the best generator for young adults' anger and threat appraisal. Ad liking was significantly impacted only by a mother-like spokesperson who spoke a fearful appeal mediated by anger and a father-like spokesperson who delivered a hope appeal mediated by argument quality. Young adults' willingness to switch to eco-friendly straws was indirectly influenced by the interaction effect of a mother-like spokesperson and fear appeal type mediated by ad believability.

Although previous studies found that distal minority stress contributes to proximal minority stress and shame/guilt among the lesbian, gay, and bisexual (LGB) population, it is unclear whether the extent to which LGB individuals' open display and discussion their sexual orientation moderates these relationships. A total of 1,452 Chinese LGB adults provided demographic information and completed measures of outness, perceived public stigma, internalized homophobia, anticipated stigma, shame, and guilt. Structural equation modelling was conducted to test the hypothesized moderation analyses. Perceived public stigma had positive associations with internalized homophobia, anticipated stigma, shame, and guilt. Outness played a moderating role in the associations of perceived public stigma with internalized homophobia, anticipated stigma, shame, and guilt. Specifically, when LGB individuals had higher levels of outness, the effects of perceived public stigma on internalized homophobia, anticipated stigma, shame, and guilt were lower. Moreover, such moderating effect did not differ by sexual orientation. The degree to which sexual minority individuals' sexual orientation is known by and openly discussed with others may lower the extent to which LGB individuals internalize sexual stigma, expect rejection after coming out, and develop shame and guilt as a result of perceived social prejudice and discrimination.

Self-transcendent emotions are positive emotions that arise out of other-focused appraisals. These emotions shift attention from the self to the needs and concerns of others. Limited work, however, focuses on self-transcendent emotions and the underlying cognitive and behavioural mechanisms by which they benefit organizations. We review the disparate streams of research on self-transcendent emotions and detail the thought-action repertoires of four self-transcendent emotions (compassion, gratitude, inspiration, and awe), explaining how each contributes to effective organizational functioning. Central to achieving this aim is the broaden-and-build theory. We show how the four self-transcendent emotions broaden cognitive processes and build the necessary resources leading to specific positive organizational outcomes. We conclude our review with four themes: (a) the importance of delineating levels of analysis in self-transcendent emotion research, (b) acknowledging contextual and cross-cultural differences shaping the experience of self-transcendent emotions, (c) addressing measurement concerns, and (d) the examination of other self-transcendent emotions. In effect, we synthesize the positive psychology and organizational behaviour literature, generating a framework that prompts theoretical and practical considerations for the role of self-transcendent emotions in organizations.

Numerous studies on Western cultures have suggested a strong linkage between authenticity and mental health. However, little is known about whether such an association can be generalized to Eastern cultures. This study aimed to conduct a cross-cultural comparison on the association between three dimensions of authenticity (authentic living, self-alienation, and accepting external influence) and two factors of mental health (negative and positive) across Western and Eastern cultures. Measurement invariance tests were carried out and multigroup structural regression models developed on two college samples from the US (n = 392) and China (n = 281). Results suggested that the associations between authenticity and the negative factor of mental health were consistent across cultures, where both self-alienation and accepting external influence were positively associated with anxiety. However, the associations between authenticity and the positive factor of mental health were different in the US and Chinese samples. Specifically, both authentic living and accepting external influence were significantly associated with life satisfaction in the US sample but not in the Chinese sample. Findings stress that having a nondistorted perception of the true self is critically related to lower levels of anxiety across cultures and highlighted the need to identify culture-specific promotive factors for life satisfaction.

Studies have shown that debt pressure impairs people's subjective well-being and social functioning, but few studies have examined its moral consequences. To explore the relationship between debt pressure and unethical behaviour intention, we conducted three studies and obtained aggregate-level (Study 1) and individual-level evidence (Studies 2 and 3). Study 1 analysed data on quarterly search volumes related to unethical behaviour intention on Baidu and quarterly measures of debt pressure in China, demonstrating that increased debt pressure predicted subsequent greater levels of unethical behaviour intention. Study 2 found that, compared with the control condition, individuals in the debt pressure condition exhibited greater unethical behaviour intention. Study 3 further tested the mediating role of self-control and showed that individuals under high debt pressure evinced diminished self-control and, in turn, displayed more unethical behaviour intention.

Millions of people leave their religion every year. Such defection often results in religious persecution, ostracism, and heightened intergroup conflict. Yet little is known about the underlying perceptions of religious defectors and what intergroup processes predict hostility toward them. In two pre-registered studies (N = 512), we investigated how religious group members' thoughts and feelings about defectors may lead to ostracism and a lack of dialogue. In both studies, group members rated defectors as unlikeable and irrational. Further, the strength of group members' religious group identification (but not religious belief conviction) predicted dislike and unwillingness to relate wisely with defectors (Study 2). Implications for intergroup research and improving the experience of religious defectors are discussed.

Violence against healthcare professionals is a serious but understudied global problem and one that lacks evidence-based solutions. The current research offers a novel explanation and intervention for addressing this issue: We propose that low feelings of control among patients and their family members play an important role in shaping doctor-patient relationships. To regain a sense of control, we suggest that patients attribute responsibility to doctors for their suffering, which may in turn lead to aggressive behavioural intentions against one's doctors. We conducted three studies to understand whether individuals with low perceived control blame doctors more, and whether threats to their sense of control cause participants to attribute more responsibility to doctors. Study 1 found that feelings of lack of control were an important predictor of attributing responsibility for negative illness-related incidents to doctors in a manner consistent with blame. Study 2 specified that the chaotic and unpredictable nature of illness, and not just its negative valence, is what drives attributions of increased responsibility to doctors. Study 3, which utilized a field setting in hospitals, found that an experimental intervention to increase feelings of control decreased frustration against (Study 3a/3b) and intention to harm doctors (Study 3b). These findings suggest that increasing feelings of control among patients can improve patient-doctor relationships. We also discuss the role of control and scapegoating during the COVID-19 pandemic.

The influence of social class on prosocial behaviour has long been a focus of intense research interest. The present research involved four studies that covered four moral exemplars (villains, victims, heroes, and beneficiaries) to test whether people of different social classes are treated equally in moral judgements. We described moral events experienced by different agents of varying social classes and asked participants to rate the morality of the events and their emotional responses. The results revealed that compared with the low-class condition, high-class individuals had an overall moral disadvantage when they were regarded as villains, victims, and beneficiaries. For the exemplar of hero, the high-class condition was no different from the low-class condition except that high-class heroes evoked less elevation than low-class heroes. The results reveal that people hold a biased moral attitude toward individuals in different social classes.