British Journal of Social Psychology最新文献

Ten studies (N = 4192) demonstrated that individuals depicted as prosocial were judged to be more physically beautiful. This evaluation of prosocial individuals as more beautiful is influenced by a motivation to be associated with prosocial others. This phenomenon was observed in real-world settings (Study 1) and applied to both men and women, both as targets and observers (Studies 2a-2b). The effect persisted in scenarios where participants imagined the target without any visual aid (Study 2c) and extended beyond metaphorical interpretations of beauty (Study 3). The effect weakened when prosocial behaviour was an isolated incident, not indicative of the target's prosocial personality (Study 4). The influence of prosociality on beauty evaluations surpassed that of other positive traits such as intelligence or humour (Study 5) and remained significant despite physical imperfections in the target's appearance (Study 6). The effect diminished in situations where forming a relationship was not feasible, thus supporting the motivated cognition rationale (Studies 7-8). These findings highlight the substantial role of prosocial behaviour in influencing evaluations of physical beauty, a crucial element in social interactions and relationship formation, often outweighing other attributes typically linked to physical appearance evaluation.

Psychological research has begun considering the dynamics involved in majority-group acculturation, which is the extent to which cultural majority groups adopt the culture of immigrants and minority groups. However, previous research has predominantly concentrated on reactions to 'immigrants' or 'minority groups' as a homogenous entity, overlooking the nuanced perceptions and varied valuations attributed to different groups. Recognizing the heterogeneity among immigrant and minority groups, the present work investigated the influence of several perceived characteristics of immigrant and minority groups on majority-group members' adoption of their cultures. Specifically, in three pre-registered studies-one correlational (N_participants = 201, N_trials = 2814) and two within-subjects experimental (N_participants = 144 and 146, N_trials = 720 and 730) designs with close to politically representative samples from the U.K. and U.S.  -majority-group members were more willing to adopt immigrant and minority-group cultures that they perceived as warm, competent and moral because these perceptions made immigrants and minority groups seem indispensable to the identity and economy of the mainstream society. Our studies highlight the importance of considering the differentiated acculturation that majority-group members have to various groups within the same national context. We discuss the societal and cultural repercussions of this selective uptake of other cultures.

Migrants' subjective sense of home deserves further research attention. In the particular context of the United Kingdom's (UK's) decision to leave the European Union ('Brexit'), we interviewed 10 European citizens living in the UK about their sense of home, using interpretative phenomenological analysis (IPA). In our analysis, we identified themes of (1) having more than one home, (2) making and finding a new home, (3) being permanently different from the non-migrant population and (4) a concern about feeling safe and welcome. Migration and sense of home involved building and rebuilding personal and social identity. Making a new home was effortful, and neither the old home nor the difference from the native population ever disappeared psychologically. This adds an experiential aspect to the idea of 'integration' in acculturation. Different notions of home were linked to different experiences of the impact of the Brexit referendum. We discuss the connections between acculturation, sense of home and lived experience and propose lived identity as a fruitful subject matter for social psychology.

Experimental and survey research shows that a common group membership can result in increased levels of social support. Here we complement such research with qualitative data concerning the forms and function of such support. Specifically, we explore the mutual support reported by pilgrims undertaking the Hajj. This requires participants enact a series of identity-related beliefs and values (including specific rituals) in conditions that are practically and psychologically challenging. Using data obtained through semi-structured interviews (N = 33), we investigate how participants' shared identity facilitated their behavioural enactment of these identity-defining beliefs and values. We focus on how their shared understanding of their beliefs and values as Hajj pilgrims allowed various forms of support (psychological, material, informational, and behavioural) which helped participants translate their identity-related ideals into behaviour. Our analysis implies that a shared identity provides a frame of reference with which group members can recognize each other's identity-related concerns and what they need in order to enact their identity. In turn, it implies that in situations where there are practical and psychological constraints on behaviour, action in terms of one's social identity can be conceptualized as a joint accomplishment in which the mutual support of group members is key.

Materialism, or beliefs and values that link wealth and consumption to success and happiness, negatively affects interpersonal relationships. Prior work has typically explained these effects through the allocation of personal resources (such as time or money) within relationships, thus using a behavioural route. However, this research proposes an alternative cognitive pathway to understand the adverse effects of materialism on interpersonal relationships. Three studies (N = 1389) employing correlational and experimental methodologies showed that materialism leads to heightened expectations and standards for a significant other, which are associated with poorer interpersonal outcomes. Specifically, materialism heightens the ideal standards that one has for a close other around achievement (e.g., ambition) and positive image (e.g., attractiveness), which are linked to higher conflict and lower relational satisfaction. Therefore, this work contributes to deepening our understanding of how consumer-oriented values shape social perceptions and negatively affect interpersonal dynamics. Practical applications include informing relationship counselling practices, developing educational interventions, and guiding marketers and media content producers towards messages that do not increase individual's ideals and standards for themselves and others. Further research should explore other factors that might alter this mediation (e.g., mindfulness) and examine the short- and long-term effects through longitudinal and interventional-based research.

State apologies for human rights violations are often seen as a key mechanism in reconciliation processes. Nevertheless, they are often contested as well and have not been embraced equally by countries around the world. This raises questions about their universal value and potential to address or redress past harmdoing by countries. In a study across 33 countries (n = 11,023), we found that people around the world consider apologies by states for human rights violations to be reasonably important but tend to be less supportive of the idea that their own country should apologize for past harmdoing. We found that this discrepancy was amplified in countries with stronger honour norms and a stronger collective sense of victim- rather than perpetratorhood. Moving beyond the decontextualized approach that has prevailed in previous psychological research on this topic, our findings show that people's attitudes towards apologies by their country do not exist in a cultural and social vacuum but depend on the extent to which the broader context affords a critical reflection on past harmdoing. As such, they help explain why some countries have been reluctant to offer apologies, and why such gestures may also be more controversial in some contexts than in others.