Advice as a form of social influence: Informational motives and the consequences for accuracy

In this article, we ask how well people fulfill informational motives by using the judgments of others. We build on advice‐taking research from the judgment and decision making literature, which has developed a distinct paradigm to test how accurately people incorporate information from others. We use a literature review to show that people have mixed success in fulfilling informational motives—they increase their accuracy through the use of advice, but not as much as they could. We develop insights about how people perceive advisors and try to pursue advice—and where their perceptions may lead them astray. We conclude by proposing that future work further investigate the reasons people fail to use advice by building on the current advice taking paradigm used in judgment and decision making, but with a richer understanding of advice taking as a dynamic process that often entails complex decisions and normative motives.     

Motivational pursuits in the context of human sexual relationships

The current article examines how close relationships combine with individual differences in sex motives (Cooper, Shapiro, & Powers, 1998) to shape sexual experience. We first provide an overview of the motivational approach as it relates to sexual behavior and then describe 2 broad mechanisms (1 transactional, the other interactional) by which motives and relational context combine to shape behavior. Drawing on our past research, we review evidence showing that people select relationship contexts based partly on their motives and that these contexts in turn shape future motives and behavior; that partner motives shape sexual experience above and beyond one's own motives; and that both the broader relationship context and partner motives moderate the effects of one's own motives on sexual experience. We conclude that the nature of motivational pursuits cannot be adequately understood in the abstract, but rather we must take into account the relational context in which one's needs are pursued.     

Contemporary Studies on the Concept of Creativity: the East and the West

This article reviews contemporary studies on the concept of creativity across two cultures—Eastern (Asian) cultures and Western (American and European) cultures — by examining two bodies of literature. One is on people's implicit theories of creativity across different cultures and the other is on cross‐cultural studies of creativity. Studies on implicit theories of creativity in the East suggest that many Asians have similar but not identical conceptions of creativity to many people in the West. Cross‐cultural studies of creativity reveal that Easterners and Westerners differ, on average, in their divergent‐thinking performance and creative expressions. A view of creativity as relatively culture‐specific is presented and the appropriateness of using divergent‐thinking tests to measure creativity is discussed.     

Loss is a loss,why categorize it? Mental accounting across cultures

Consumers regularly track their expenses and assign them to categories like food, entertainment, and clothing, which is popularly known as mental accounting. In this paper, we show that consumption biases that result from mental accounting—underconsumption or overconsumption—are not prevalent in Easterners due to their holistic thinking style, whereas Westerners exhibit such biases due to their analytic thinking style. In Study 1, we collected data with Easterners (students from the eastern part of India) and show that they do not exhibit mental accounting biases as is seen in Westerners. In Study 2, we show that such differences in mental accounting across cultures result from their thinking styles by manipulating thinking styles within a Western population (American students from the Midwest). We also show that the differences in styles of thinking across cultures motivate two different types of accounting processes—a piecemeal accounting process in the Westerners and a comprehensive accounting process in the Easterners—which in turn influence the differences in mental accounting biases across cultures. This finding adds to the growing literature in cross‐cultural differences in consumer decision making and explores how and why a well‐documented robust effect, mental accounting, varies with the cultural background of the consumers.     

Taming Uncivil Discourse

In an era of seemingly intense populist politics, a variety of issues of intergroup prejudice, discrimination, and conflict have moved center stage in much of the industrialized world. Among these is “political correctness” and, in particular, what constitutes a legitimate discourse of political and social conflict and opposition. Yet the meaning of legitimate discourse is being turned on its head as some disparaged groups seek to reclaim, or reappropriate, slurs directed against them. Using as a context a U.S. Supreme Court case about whether “The Slants”—a band named after a traditional slur against Asians—can trademark its name, we test several hypotheses about reappropriation processes based on a nationally representative sample with an oversample of East Asian Americans and several survey experiments. We find that motives attributions influence how people understand and evaluate potentially disparaging words. In particular, when reappropriation motives are perceived, insulting words are judged to be less insulting. In this sense, uncivil discourse can to some degree be tamed.     

Choice and dissonance in a European cultural context: The case of Western and Eastern Europeans

Prior research demonstrates that members of collectivistic cultures are less likely to reduce cognitive dissonance after making a choice, compared to members of individualistic cultures. This difference has been attributed to different conceptualizations of choice that derive from different self‐construals across cultures. In individualistic cultures, choice leads to stronger commitment to the chosen option compared to collectivistic cultures, because it implicates core aspects of the independent self, such as personal preferences. However, this cultural variation in postchoice dissonance has thus far been studied exclusively by comparing East Asians and North Americans. Building on the assumption that this difference is due to different construals of the self, we conducted an experiment with movie choices using the classic free‐choice paradigm to examine differences in dissonance reduction between Western and Eastern Europeans, two populations known to differ with respect to interdependence. The results show that Eastern Europeans are less likely than Western Europeans to reduce postchoice dissonance by spreading their alternatives. Our findings speak to the generalizability of the hypothesis that in cultures differing in independence or interdependence people also differ in the way they construe choice, as well as in the way the act of choosing affects their self‐concept.     

American-Japanese cultural differences in judgements of emotional expressions of different intensities

Although research has generated a wealth of information on cultural influences on emotion judgements, the information we have to date is limited in several ways. This study extends this literature in two ways, first by obtaining judgements from people in two cultures of expressions portrayed at different intensity levels, and second by incorporating individual level measures of culture to examine their contribution to observed differences. When judging emotion categories in low intensity expressions, American and Japanese judges see the emotion intended at above-chance rates, albeit lower than when judging high intensity faces. Also, American and Japanese intensity ratings of external displays and internal experiences differ dramatically for low intensity expressions compared to high intensity faces. Finally, the two cultural dimensions measured in this study—individualism versus collectivism (IC) and status differentiation (SD)—accounted for almost all of the variance in the observed differences. These findings are discussed in terms of their underlying possible mechanisms, and future research possibilities.     

东西方文化的人性观差异及其对道德认知的影响

人性观,即认为人性究竟是本善的还是本恶的,不仅是哲学思辨的焦点,也是日常生活中形成的一种常人理论(lay theory)。对于东西方文化传统的检视表明,西方文化占主导地位的是性恶论人性观,东方文化占主导地位的则是性善论人性观。研究通过实证数据支持了这一结论,发现中国被试相对于美国被试,对于人性的主观评定更倾向于性善的一端(研究1)。这种人性观差异导致中国被试在道德方面,尤其是规范性道德(行善)方面,对人提出了更高的要求(研究1),并且这种因果关系得到了启动实验的支持(研究2)。这些研究结果有助于人们更好地理解文化如何塑造了人们对于人性和道德的看法。     

The object of my protection: Shielding fundamental motives from the implicit motivational influence of others

Goal shielding theory suggests that one's focal pursuits automatically inhibit the activation of interfering goals (Shah, Friedman, & Kruglanski, 2002); however, it is not entirely clear how individuals come to identify what constitutes “interfering”. Three studies examine how this identification process may be guided by fundamental social motives that individuals possess, particularly in social situations wherein goals are primed through mere exposure to others' goal-directed behavior (“goal contagion”, Aarts, Gollwitzer, & Hassin, 2004). Participants' fundamental motives for positive self-regard (Study 1), autonomy (Study 2), and distinctiveness (Study 3) were either manipulated or measured and participants read scenarios that manipulated the goal-directed behavior of a target other. Results indicated that participants inhibited the activation of goals being primed by others when the implicit influence interfered with their fundamental motives in some way. These findings suggest that fundamental motives can guide whether individuals will catch goals from others or shield themselves from such influences.     

Chinese Cultural Collectivism and Work-Related Stress: Implications for Employment Counselors

The influence and damage of work-related stress on employees from different cultures may well be the same, but the form of stressors may not be so. Stress is influenced by cultural and social variables such as values, attitudes, and perceptions. The collectivism-individualism construct was suggested to measure cultural variables and attempt to explain the differences of some social behaviors between Eastern and Western people. Eastern cultures like the Chinese and the Japanese are collectivistic, whereas Western cultures such as the American and Canadian are individualistic. As members of an Asian collectivistic society, Hong Kong Chinese workers tend to interpret and handle work-related stress differently from Westerners, despite the fact that they have been exposed to western business practices. Like Asian Americans, they are often caught between their collectivistic tradition and an increasingly competetive individualistic market place. Employment counselors should take cultural issues into consideration as they provide consultation or counseling services to people who are searching for satisfying work environments.     

Motives for Creativity: Exploring the What and Why of Everyday Creativity

People spend a lot of time on creative activities in their leisure time, but we still know little about what these activities are and what drives them. The literature suggests that several specific motives may be relevant for everyday creative behavior, including enjoyment, expression, challenge, coping, prosocial, social, material, recognition, and duty motives. Across two online studies totaling 750 participants, enjoyment was the strongest motive for everyday creativity, consistent with previous research linking creativity to intrinsic motivation and positive affect. Importantly, however, the relevance of motives differed across creative domains: visual arts, literature, and music were more strongly motivated by expression and coping motives, whereas handicrafts and creative cooking were more strongly motivated by prosocial and recognition motives. Intrinsic motives for creative activities were substantially related to high openness to experience, but explained incremental variance in the prediction of self-reported creativity as well as rated creative achievements. Together, these findings provide new insights into the motivational basis and function of everyday creativity.     

Cross‐cultural similarities and differences in motives to forgive: A comparison between and within cultures

Recently, researchers have begun to explore people's motives to forgive those who have offended them. Using a recall method, we examined whether such motives (relationship‐, offender‐ or self‐focused) differ between and within cultures that are more collectivistic (Moluccan Islands in Indonesia) or more individualistic (the Netherlands) and whether this depends on people's relationship with the offender. More specifically, we examined the idea that other‐focused motives should be more important in cultures that are more collectivistic and that self‐focused motives should prevail in more individualistic cultures. We found that Moluccan participants indeed endorsed relationship‐ and offender‐focused motives more than Dutch participants. Moluccan and Dutch participants did not, however, differ in the extent to which they endorsed self‐focused motives. Furthermore, Dutch participants were more likely to endorse relationship motives (especially in close relations) than self‐focused motives. For Moluccan participants, relationship‐, offender‐ and self‐focused motives were equally important and also did not depend on how close they were with the offender. Differences between the samples could not be explained by the extent to which people defined themselves as more independent or interdependent. The implications of these findings for future research on forgiveness motives are discussed.     

THE BENDER GESTALT VISUAL MOTOR TEST IN PAPUA NEW GUINEA

Although the Bender Gestalt Visual Motor Test has been used across cultures, evidence indicates that performance may be related to differences in experience including exposure to Western acculturation. Thus in Papua New Guinea (PNG), with relatively recent exposure to Western systems of education, it might be expected, particularly in view of available cognitive research data, that performance would lag somewhat by comparison with norms from American or other Western samples. Thus normative data for PNG is required before the V.M.T. may be systematically used for diagnostic work. The present paper describes the V.M.T. performance of 245 children from the Eastern Highlands of Papua New Guinea, and 74 Australian children living in the same area. V.M.T. scores were compared also with American data. Consistent with the research on cognitive development in the literature, V.M.T. scores for the PNG children seemed to be about three to four years delayed, though the same kind of decrease in error scores with chronological age was evident.     

Morality and behavioural regulation in groups: A social identity approach

In recent years social psychologists have displayed a growing interest in examining morality—what people consider right and wrong. The majority of work in this area has addressed this either in terms of individual-level processes (relating to moral decision making or interpersonal impression formation) or as a way to explain intergroup relations (perceived fairness of status differences, responses to group-level moral transgressions). We complement this work by examining how moral standards and moral judgements play a role in the regulation of individual behaviour within groups and social systems. In doing this we take into account processes of social identification and self-categorisation, as these help us to understand how adherence to moral standards may be functional as a way to improve group-level conceptions of self. We review a recent research programme in which we have investigated the importance of morality for group-based identities and intra-group behavioural regulation. This reveals convergent evidence of the centrality of moral judgements for people’s conceptions of the groups they belong to, and demonstrates the importance of group-specific moral norms in identifying behaviours that contribute to their identity as group members.     

Children’s and Adolescents’ Conceptions of Happiness

Previous research on children’s and adolescents’ happiness has mainly focused on the different variables that may contribute to it. However, very few studies have investigated the beliefs that children and adolescents hold about happiness. It is important to study developmental and gender differences in the conceptions of happiness as beliefs affect people’s emotions and behaviors, and they may help explain how children and adolescents strive for their own (and potentially others’) happiness. To that aim, we conducted two different studies. In Study 1a 20 people (lay judges) completed two categorization tasks to obtain categorization systems that may include all the relevant content categories identified in previous literature with adults, adolescents and children. In Study 1b, we asked 162 children and adolescents to define—in their own words—what happiness meant for them. Their responses were coded according to two different systems derived from previous finding with adults and children and to an alternative coding system derived from the qualitative analyses of children’s and adolescents’ responses. Overall, results showed that hedonic conceptualization of happiness were mainly present in late childhood; whereas eudaimonic conceptualizations were mainly present in adolescence. No significant gender differences were found.     

The role of situational goals and audience on self‐reported emotion experience and expression: Dutch and South Korean children compared

Previous research demonstrates that cultural concerns affect emotional lives. However, the question remains to what extent salient cultural concerns influence emotion experience and expression. In the present study, the role of (i) individualistic versus collectivistic goals and (ii) presence of an authority figure (father) versus an equal status figure (peer), were systematically investigated in 24 Dutch and 23 South Korean children's (a) negative emotion experience and (b) emotion expression and motives using hypothetical conflict situations. The results reveal that for children from both cultures emotion experience did not vary between situational goals and the audience present, however their emotion expression did. More specifically, cultural differences in how negative emotions would be expressed appeared in ‘father’ situations and not in ‘peer’ situations. Cultural differences in children's motives for emotion expression were revealed in situations with a collectivistic goal and not when an individualistic goal was presented. Moreover, within group analyses indicate that Dutch children's emotion expressions were more context‐sensitive than those of South Korean children. These results indicate that some situational features corresponding to cultural concerns partly explained cultural differences, whereas other features did not, helping to improve our understanding about variation in the emotional lives of different cultural groups. Copyright © 2010 John Wiley & Sons, Ltd.     

Quantitative and Qualitative Research across Cultures and Languages: Cultural Metrics and their Application

Growing globalisation of the world draws attention to cultural differences between people from different countries or from different cultures within the countries. Notwithstanding the diversity of people’s worldviews, current cross-cultural research still faces the challenge of how to avoid ethnocentrism; comparing Western-driven phenomena with like variables across countries without checking their conceptual equivalence clearly is highly problematic. In the present article we argue that simple comparison of measurements (in the quantitative domain) or of semantic interpretations (in the qualitative domain) across cultures easily leads to inadequate results. Questionnaire items or text produced in interviews or via open-ended questions have culturally laden meanings and cannot be mapped onto the same semantic metric. We call the culture-specific space and relationship between variables or meanings a ’cultural metric’, that is a set of notions that are inter-related and that mutually specify each other’s meaning. We illustrate the problems and their possible solutions with examples from quantitative and qualitative research. The suggested methods allow to respect the semantic space of notions in cultures and language groups and the resulting similarities or differences between cultures can be better understood and interpreted.     

Deepening Psychoanalytic Listening: The Marriage of Buddha and Freud

Freud (1912) delineated the ideal state of mind for therapists to listen, what he called “evenly hovering” or “evenly suspended attention.” No one has ever offered positive recommendations for how to cultivate this elusive yet eminently trainable state of mind. This leaves an important gap in training and technique. What Buddhism terms meditation—non-judgmental attention to what is happening moment-to-moment—cultivates exactly the extraordinary, yet accessible, state of mind Freud was depicting. But genuine analytic listening requires one other quality: the capacity to decode or translate what we hear on the latent and metaphoric level—which meditation does not do. This is a crucial weakness of meditation. In this chapter I will draw on the best of the Western psychoanalytic and Eastern meditative traditions to illuminate how therapists could use meditation to cultivate “evenly hovering attention” and how a psychoanalytic understanding of the language and logic of the unconscious complements and enriches meditative attention.     

A philosophical reflection on the epistemology and methodology of indigenous psychologies

In order to answer the three crucial questions (why, what and how) about the development of indigenous psychology, three levels of breakthrough need to be made, namely, philosophical reflection, theoretical construction and empirical research. The controversial issues that have occurred in the earlier development of indigenous psychology are analyzed in terms of the switch in Western philosophy of science from positivism to post-positivism. Based on this analysis, it is argued that indigenous psychologists should construct formal theories illustrating the functioning of the human mind that may be applicable to various cultures, and then use these theories to study the particular mentalities of people in a given culture with the scientific methods of empirical research.