陌生他人在场及其行为对个体道德伪善的影响

道德伪善既有印象管理或欺人的一面, 也有自欺的一面。道德伪善的影响因素众多, 而人际层面的影响因素则少有研究。本研究采用实验的方法, 以大学生为被试, 设置捐款情境, 探讨单个陌生他人在场及其真善/伪善行为能否抑制个体的道德伪善。结果表明：陌生他人单纯在场或做出伪善行为都不能抑制捐款情境中个体的道德伪善, 而在场陌生他人的真善行为可以有效抑制捐款情境中个体的道德伪善。     

道德虚伪：一种机会主义的适应策略

道德虚伪在个体层面是指人们言行不一, 在人际层面是指人们持有双重标准。心理学家通常从道德动机、认知失调以及精神分析的角度考察道德虚伪。诱发道德虚伪通常会促使个体做出跟他们公开承诺相一致的行为。作为一种机会主义的适应策略, 道德虚伪可能起源于群体适应情境下的自我谋利需要, 带有欺骗他人和自欺的特点。除了情绪、权力等因素之外, 未来研究需要考察自恋、羞耻、社会操纵能力、情商、文化因素对道德虚伪的影响。     

Punishing hypocrisy: The roles of hypocrisy and moral emotions in deciding culpability and punishment of criminal and civil moral transgressors

Three experiments explored how hypocrisy affects attributions of criminal guilt and the desire to punish hypocritical criminals. Study 1 established that via perceived hypocrisy, a hypocritical criminal was seen as more culpable and was punished more than a non-hypocritical criminal who committed an identical crime. Study 2 expanded on this, showing that negative moral emotions (anger and disgust) mediated the relationships between perceived hypocrisy, criminal guilt, and punishment. Study 3 replicated the emotion finding from Study 2 using new scenarios where group agents were clearly aware of the hypocrisy of their actions, yet acted anyway. Again, perceived hypocrisy worked through moral emotions to affect criminal guilt and punishment. The current studies provide empirical support for theories relating hypocrisy and moral transgressions to moral emotions, also informing the literature on the role of moral emotions in moral reasoning and legal decision making.     

Moral hypocrisy: appearing moral to oneself without being so.

How can people appear moral to themselves when they fail to act morally? Two self-deception strategies were considered: (a) misperceive one's behavior as moral and (b) avoid comparing one's behavior with moral standards. In Studies 1 and 2 the authors documented the importance of the 2nd strategy but not the 1st. Among participants who flipped a coin to assign themselves and another participant "fairly" to tasks, even a clearly labeled coin that prevented misperception did not produce a fair result (Study 1). Inducing behavior-standard comparison through self-awareness did (Study 2). Study 3 qualified the self-awareness effect: When moral standards were not salient before acting, self-awareness no longer increased alignment of behavior with standards. Instead, it increased alignment of standards with behavior and produced less moral action. Overall, results showed 3 different faces of moral hypocrisy.     

Are we more moral than we think? Exploring the role of affect in moral behavior and moral forecasting

Can people accurately predict how they will act in a moral dilemma? Our research suggests that in some situations, they cannot, and that emotions play a pivotal role in this dissociation between behavior and forecasting. In the current experiment, individuals in a moral action condition cheated significantly less on a math task than participants in a forecasting condition predicted they themselves would cheat. Furthermore, we found that participants in the action condition displayed significantly more physiological arousal, as measured by preejection period, skin conductance response (SCR), and respiratory sinus arrhythmia (RSA), and that the underestimation effect was mediated by SCR and RSA together. This research suggests that the affective arousal present during real-life moral dilemmas may not be fully engaged during moral forecasting, and that this may account for the moral forecasting errors that individuals make. This research has the potential to inform past work in the field of moral psychology, which has largely ignored actual behavior.     

明知故犯？故意不道德行为的影响因素和心理过程

故意不道德行为是指个体在明知行为违背了道德规范,但仍采取的不道德行为。研究表明,故意不道德行为存在众多诱发因素,尤其是道德自我概念具有重要的自我调节作用,在行为发生前后都产生重要影响。本文对故意不道德行为的影响因素进行了梳理,探索其行为发生前后的心理过程,并对既有的研究框架进行了整合。未来可以更关注无意识因素和心理动机因素对不道德行为的影响和作用机制,并尝试探索网络情境中的不道德行为。     

The duality of virtue: Deconstructing the moral hypocrite

The present study examined the processes giving rise to moral hypocrisy, a phenomenon in which individuals judge their own transgressions to be less morally objectionable than the same transgressions enacted by others. Two alternative models of the source of hypocrisy were compared to determine whether hypocrisy results from automatic or volitional biases. Findings demonstrated not only that participants viewed their own transgressions as significantly more “fair” than the same transgressions enacted by others, but also that this bias was eliminated under conditions of cognitive constraint. These findings support the view that hypocrisy stems from volitionally-guided justifications, and thereby suggest that at a more basic level, humans possess a negative response to violations of fairness norms whether enacted by themselves or others.     

Examining the moral grey zone: The role of moral disengagement,authenticity, and situational strength in predicting unethical managerial behavior

In the business context, there is a broad spectrum of practices that potentially harm others, yet might benefit the organization. We examined the influence of individual and situational differences in predicting (un)ethical behavior in these moral gray zones using an in‐basket exercise that included covert moral issues in which managers could give unethical instructions to their followers. Results show that individual differences in moral disengagement directly predicted unethical behavior and functioned as a mediator of the relationship between authenticity and unethical behavior. Furthermore, effects differed in weak compared to strong situations. Study 2, replicated the results from Study 1, developed a direct test of the situational strength hypothesis, and showed that high versus low situation strength moderated the relation of moral disengagement to unethical behavior.     

Depletion,moral identity,and unethical behavior: Why people behave unethically after self-control exertion

Self-control enables people to resist short-term temptations in the service of long-term goals. Previous exertion of self-control leads to a state of ego depletion. Three studies demonstrated that ego depletion leads to a high level of unethical behavior. These studies also hypothesized and confirmed that depleted individuals behave unethically because of low moral identity. Study 1 found that depleted participants were more likely to over-report their performance than non-depleted participants. Study 2 revealed that depletion reduced people’s moral identity, which in turn increased their propensity to engage in unethical behavior. Study 3 proved that priming moral identity eliminated the effect of depletion on cheating. Findings suggest that reduced moral identity accounts for the effect of self-control depletion on unethical behavior.     

宽以待己，严于律人：道德伪善的双加工机制研究

道德伪善是指个体对同一道德违规行为进行评判时,对自己宽松而对他人严苛的现象。双加工理论认为道德伪善是个体对自身道德违规行为有意识辩护以维护道德自我形象的结果。为此,本研究通过两个行为实验考察直觉思维和分析思维对道德伪善的影响。结果发现,分析性思维可易化道德伪善,直觉性思维无此作用。实验果支持道德伪善的双加工机制模型,道德自利性行为并非自动化的反应,需要认知努力和分析推理的参与。     

Decisions for others are more creative than decisions for the self

Four studies investigate whether decisions for others produce more creative solutions than do decisions for the self and if construal level explains this relation. In Study 1, participants carried out a structured imagination task by drawing an alien for a story that they would write, or alternatively for a story that someone else would write. As expected, drawing an alien for someone else produced a more creative alien. In Studies 2a and 2b, construal level (i.e., psychological distance) was independently manipulated. Participants generated more creative ideas on behalf of distant others than on behalf of either close others or themselves. Finally, in Study 3, a classic insight problem was investigated. Participants deciding for others were more likely to solve the problem; furthermore, this result was mediated by psychological distance. These findings demonstrate that people are more creative for others than for themselves and shed light on differences in self-other decision making.     

儿童内疚情绪对其亲社会行为的影响

为考察儿童内疚情绪对其亲社会行为的影响,本研究采用现场实验的方法探讨了小学5年级学生内疚情绪与其亲社会行为的关系。结果显示：（1）内疚情绪能促进儿童亲社会行为水平的提高,难过情绪不能促进儿童亲社会行为水平的提高;（2）当儿童将注意力集中于自己对团体造成的不良影响,产生内疚情绪,但如果其将注意力集中于自己的不良结果时,则产生难过情绪。结论：儿童的消极情绪是否能促进其亲社会行为水平的提高,取决于其将注意力集中于自己还是他人。     

愤怒和悲伤情绪对助人决策的影响:人际责任归因的作用

基于具体情绪理论——评价倾向框架理论(ATF),采用两项研究考察负性情绪愤怒和悲伤对助人决策的影响,并探究人际责任归因在这一关系中的作用。两项研究均采用自传体情绪记忆任务诱发情绪,研究一中自变量情绪为组间变量,包括愤怒、悲伤和中性三个水平,因变量助人决策操作为为他人花费时间;研究二中自变量1为组间变量情绪,包括愤怒和悲伤,自变量2为组内变量人际责任归因,操作为模糊归因、不可控的情景归因、可控的自我归因三种情境,因变量助人决策操作为为他人花费金钱。结果发现:(1)与愤怒情绪相比,悲伤情绪下个体为他人花费的时间和捐助的金钱更多;(2)在模糊的人际责任归因条件下,悲伤个体会比愤怒个体捐助更多的钱。研究表明:同为负性情绪的愤怒和悲伤在助人决策上的作用不同,悲伤个体比愤怒个体做出更多的助人决策;人际责任性归因会影响附带情绪和助人决策的关系。研究结论有助于理解附带情绪对助人决策的影响,进一步丰富并延伸ATF理论的证据和领域,对发挥情境中人际责任归因在助人决策中的作用具有一定的现实意义。     

道德自我调节对亲社会行为和违规行为的影响

本文通过两个研究探讨道德自我调节对亲社会行为和违规行为的影响。研究一中,被试随机分为三组,分别抄写“正性特质词语”“负性特质词语”或“中性词语”,并回忆自己所经历的与关键词有关的事情。启动完成后,考察其捐助行为。结果发现,正性特质启动组被试愿意捐助的数目显著高于负性特质和中性词语启动组。研究二用同样的方法改变被试的道德自我知觉,然后对被试的作弊行为进行了考察。结果发现,正性特质启动组的作弊严重程度显著低于中性词语启动组,负性特质启动组的作弊发生率和作弊严重程度显著低于中性词语启动组。本研究表明,道德自我调节过程不一定遵循负反馈机制：虽然“道德净化效应”在本研究中得到了部分验证,但是我们的实验结果不符合“道德许可效应”的预期。     

Psychological Distance and the Discrepancy Between Recommendations and Actions

Action hypocrisy is the tendency to recommend behavior for others that one would personally be unwilling to undertake. Six studies examine the relationship between action hypocrisy and psychological distance. Studies 1a and 1b and 2 demonstrate action hypocrisy in three populations and in 2 different contexts. Studies 3 to 5 support a psychological distance explanation for action hypocrisy: people are more likely to choose action for themselves in the future versus the present (Study 3), for someone at a distant location versus a nearby location (Study 4), and for someone who appears to be distant versus close in a photograph (Study 5).     

Abstraction increases hypocrisy

Four studies show that an abstract view on moral issues increases moral hypocrisy. In Experiment 1, participants who were directly instructed to take a more abstract view on a moral issue judged the immoral behavior of others more severely than their own immoral behavior, but participants with a concrete view did not. Experiments 2 and 3 induced an abstract view in an indirect manner, by manipulating temporal distance toward the dilemma. In Experiment 4 abstractness was manipulated completely independent from the moral dilemma, by inducing an abstract or a concrete mindset. In all four studies, abstractness consistently increased hypocrisy. The last study also shows that the effect of abstractness on hypocrisy is mediated by the degree of moral flexibility. Together, these studies show that hypocrisy is directly determined by the focus that people have when making a moral judgment.     

An Examination of Religious Priming and Intrinsic Religious Motivation in the Moral Hypocrisy Paradigm

Reliable individual differences have not yet been identified in moral hypocrisy. This research examined whether intrinsic religious motivation combined with an experimental religious priming manipulation would predict decreased moral hypocrisy. A sample of Christian college students ( N =142) completed the Religious Orientation Scale—Revised, and the moral motivation paradigm, which tests whether participants will act in accordance with their moral beliefs at a cost to themselves. Half the participants received religious priming prior to the procedure. Intrinsic religiosity predicted decreased moral hypocrisy, but only when religiosity was primed. Findings support Allport's view of intrinsic religiosity, but with an emphasis on cognitive processes in addition to motivational ones.     

Do people agree about the causes of behavior? A social relations analysis of behavior ratings and causal attributions

Two studies examined consistency and agreement in behavior ratings and causal attributions. In Study 1, participants (N = 280) engaged in a series of getting-acquainted conversations in one of 3 communication media (face-to-face, telephone, computer mediated); in Study 2, participants (N = 120) engaged in a competitive group task. In both studies, participants rated themselves and their interaction partners on a set of behaviors and then made attributions about the causes of those behaviors. The major findings were that (a) participants consistently favored some causal factors over others in explaining both their own and their partners' behavior, supporting the existence of generalized attributional styles; and (b) participants showed moderate self-partner and partner-partner agreement about behavior but virtually no agreement about the causes of behavior. Thus, in brief interactions people tend to see themselves and others through the lens of their stable patterns of perceiving and interpreting behavior.     

Moral hypocrisy: addressing some alternatives

Two studies addressed alternative explanations for 3 pieces of evidence supporting the existence of moral hypocrisy. In Study 1, no support was found for the idea that low salience of social standards accounts for falsifying the result of a coin flip to assign oneself a more desirable task. In Study 2, no support was found for the idea that responses of those who honestly win the flip account for the higher ratings of morality of their action by participants who assign themselves the more desirable task after flipping the coin. Also, no support was found for the idea that responses of those who honestly win the flip account for the inability of personal moral responsibility measures to predict moral action. Instead, results of both studies provided additional evidence of moral hypocrisy.     

Noncompliance with Persuasive Appeals for a Prosocial,Altruistic Act: Blood Donating1

Effects of persuasive messages, responsibility denial (RD), and attitude-accessing on blood-giving attitudes, intentions, moral obligations, and behavior were examined. In Study 1, participants (n= 84) who heard a message emphasizing moral reasons for donating indicated a more favorable postmessage attitude and stronger moral obligation to donate than participants exposed to a message aimed at reducing fear, a combined moral and fear- reduction message, or no message. Combined message participants showed greatest intent to donate, yet only 14% of all participants attended a campus drive. In Study 2, low (n= 52) and high (n= 60) RD individuals heard the message arguments and were asked to access their attitudes. Low compared to high RD individuals stated a stronger sense of moral obligation, particularly when they accessed their thoughts relevant to blood donating, and behavioral intention, especially in the combined message condition. Few participants attended a blood drive (12.5%), yet most were low RD individuals from the nonaccessed attitude condition (83%). Results suggest that few individuals will engage in the altruistic act of blood donating, despite the experimental use of persuasive messages and accessing issue-relevant attitudes.