British Journal of Social Psychology最新文献

The present research examined whether consideration of individuals' certainty in their holism can enhance the ability of this individual difference to predict how they respond to contradiction-relevant outcomes. Across four studies, participants first completed a standardized measure of holistic-analytic thinking. Then, they rated how certain they were in their responses to the holism scale or were experimentally induced to feel high or low certainty. Next, participants were exposed to dialectical proverbs (Study 1a and 1b), to a counter-attitudinal change induction (Study 2), or to a paradigm of attitudinal ambivalence (Study 3). Results revealed that participants with higher certainty in their holistic thinking exhibited higher preference for dialectical proverbs (Study 1a and 1b), changed their attitude less following a counter-attitudinal task (Study 2) and showed weaker correspondence between objective and subjective ambivalence (Study 3). Beyond examining new domains and discovering novel findings, the present work was designed to be the first to show moderation of previously identified effects in the domain of holistic thinking and responses to contradiction.

Unethical prosocial behaviour (UPB) refers to acts where people violate widely held moral rules to benefit others. In light of previous research on the association between immoral behaviours and dehumanization, we examined whether and how engaging in UPB would impact the tendency to self-dehumanize. Across four studies (valid N = 1640), we found that UPB led to less self-dehumanization than unethical proself behaviour, which was mediated sequentially by social connectedness and perceived morality (Studies 2–4). Moreover, the comparison between UPB and ethical prosocial behaviour indicated that UPB did not necessarily lead to more self-dehumanization than ethical prosocial behaviour (Study 4). Although UPB was rated as less moral, it was associated with similar levels of social connectedness as ethical prosocial behaviour. These results have significant implications for research on morality and dehumanization and highlight the role of social connectedness in reducing dehumanization.

While power is often defined and operationalized as control or influence over others, alternative conceptualizations define power as the ability to meet various fundamental needs. We argue that this conceptualization may better capture how marginalized minority group members understand their group's power or powerlessness. However, there is little research examining how people themselves construe group-based power. The present study, therefore, used qualitative inquiry to examine perceived ingroup power among Asian Americans, an underrepresented racial minority group with an ambivalent power status in society. Reflexive thematic analysis of 25 interviews illustrated the relevance of Prilleltensky's (J. Community Psychol., 36, 2008, 116) psychopolitical conceptualization of power. Specifically, we identified eight themes that reflect various context-specific construals of power as oppression, wellness and liberation. Additionally, the findings suggest the need to consider intragroup heterogeneity in power and to situate how power is understood in the given sociopolitical, structural context.

Individuals and governments often fail to take action to address climate change owing largely to widespread politicization of the issue and related discourse. In response to recent appeals for non-partisan approaches to pro-environmentalism, we propose that highlighting one's responsibility to future generations (RFG) could offer promise across the political spectrum. We argue that RFG may be effective because it is widely endorsed, uncorrelated with demographic indicators and less tied to political ideology compared to other forms of responsibility, such as personal responsibility for climate change mitigation. Across six main and seven supplementary studies (N = 161,633), we provide evidence for these claims. RFG is not only widely endorsed across countries and demographic groups but it also significantly predicts various measures of pro-environmental behaviour, both in correlational and pre-registered experimental contexts. These findings confirm established effects, reconcile inconsistencies and suggest prioritizing intergenerational responsibility may effectively reshape climate change narratives for the most resistant parties.

We study a transcript of discourse recorded on an open mic during the mass suicide/murder of 909 members of a religious community in Jonestown in 1978. The ‘Jonestown massacre’ is often cited in psychology textbooks as a warning example of how powerful situations and charismatic leaders can lead ordinary people to extreme and destructive behaviours. These accounts suggest that individuals lose control of reason and will such that their behaviour becomes subject to outside control. We develop an alternative explanation of the mass killing as identity-based collective action. Our analysis shows how a shared understanding of the community's situation and the options available to them were constructed and contested in discourse. We demonstrate how Jim Jones served as impresario, entrepreneur and champion of identity, recognizing his followers' agency, initiating collective meaning-making and mobilizing action. Jones engaged his followers in jointly constructing the situation as hopeless, developing a shared view of their situated social identity and collectively formulating the identity-congruent solution of collective suicide as a hopeful act of collective agency. Our analysis points to the importance of addressing the conditions that sustain narratives of collective hopelessness and helping groups successfully choose non-extremist pathways out of hopelessness.

Multiculturalism and tolerance, as two sets of normative beliefs about how to deal with intergroup diversity, have been recognized as effective at reducing outgroup negativity among majority group members. However, whether majority group members' normative beliefs regarding them might motivate their solidarity-based collective actions and how their political ideology might qualify this influence remained unclear. To answer these questions, we conducted two pre-registered experimental studies (N = 626), both zooming in on the multiculturalism issues in the context of the relationships between native Dutch citizens and citizens with a Moroccan background within Dutch university campuses (Study 1) and broader Dutch society (Study 2). In both studies, we found an ingroup norm of tolerance (vs. control) undermined majority group members' engagement in collective actions in support of ethnic minorities. Additionally, ideological leftists were more sensitive to norms than rightists: Study 1 showed a facilitative effect of the multiculturalism norm (vs. control) on solidarity-based collective action intentions particularly among leftists, whilst Study 2 revealed a dampening effect of the tolerance norm (vs. control) on these intentions particularly among leftists.

Recent research suggests that stereotypes are not only applied to social groups but also to the physical spaces that social groups inhabit. We present three experiments investigating space-focused stereotype content and valence regarding immigrant and non-immigrant neighbourhoods. In Study 1a (N = 198), a pre-registered online experiment, we observed that participants associate more negative characteristics with immigrant neighbourhoods than with middle-class neighbourhoods. Whereas they imagined immigrant neighbourhoods as crime-ridden, dirty and dangerous, they imagined middle-class neighbourhoods to be quiet, clean and safe. Furthermore, whereas stereotype valence regarding immigrant neighbourhoods was negative, stereotype valence regarding middle-class neighbourhoods was positive, suggesting large effects. These results were replicated in Study 1b (N = 274), examining stereotypes of immigrant versus majority-German neighbourhoods. In Study 2 (N = 209), a pre-registered online experiment, we observed that space-focused stereotypes were more negative when cultural stereotypes rather than personal beliefs were assessed. Exploratory analyses revealed that, compared with majority-German neighbourhoods, participants imagined immigrant neighbourhoods to be lower in socioeconomic status and also reported feeling less psychologically connected to these neighbourhoods, regardless of whether space-focused stereotypes were personally endorsed or not. Lastly, a mega-analysis across studies suggested that effects of stereotypes of immigrant in comparison to non-immigrant places were very large (d_s = 1.70). Together, the present findings indicate that mere differences in descriptions of places with reference to their demographic composition are sufficient to elicit large differences in associated stereotype content and valence.