Estimating social and nonsocial utility functions from ordinal data

This paper reports an experiment testing two hypotheses. The first is that the value or utility associated with a payment to one's self and a payment to a co-worker can be represented as an additive function of a utility for own payment (nonsocial utility) and a utility for the difference between own and other's payment (social utility). The second hypothesis is that changes in the amount of work accomplished by one's self and/or the other should influence the social, but not the the nonsocial utilities. Support for both hypotheses is reported.     

The Role of Dyadic Coping on the Marital and Emotional Adjustment of Couples With Infertility

Infertility is a challenging experience, affecting individual and couples’ adjustment. However, the way the members of the couple support each other may affect the experience of infertility and their adjustment. This study aimed to investigate the role of dyadic coping by oneself and by the partner in the association between the impact of infertility and dyadic and emotional adjustment (anxiety and depression) to infertility. In this cross‐sectional study, a total of 134 participants (67 couples with infertility) completed self‐report questionnaires assessing infertility‐related stress, dyadic coping, dyadic adjustment, and depression and anxiety symptoms. A path analysis examined the direct and indirect effects between the impact of infertility in one's life and dyadic and emotional adjustment. There is an indirect effect of the impact of infertility in one's life on dyadic adjustment through men's perceived dyadic coping efforts employed by the self (dyadic coping by oneself) and women's perceived dyadic coping efforts of the partner (dyadic coping by the partner). Regarding the emotional adjustment of infertile couples, infertility stress impact had an indirect effect only on depressive symptoms through men's dyadic coping by oneself. The results highlight the importance of men's dyadic coping strategies for the marital adjustment of couples as well as for men's emotional adjustment. Findings emphasize the importance of involving men in the fertility treatment process, reinforcing the dyadic nature of infertility processes.     

Desperately Seeking Approval: The Importance of Distinguishing Between Approval and Recognition

Victoria Davion confuses seeking approval with the desire for recognition of and respect for one's difference. Ironically, when she asserts that the desire to please others provides an incentive to do well (and thus constitutes a positive aspect of competition) Davion undermines her argument that competition enhances one's sense of self. Rather than enhancing one's sense of self, striving to win approval from others sabotages one's ability to rely on her own judgment and take moral responsibility for herself.     

Changing One's Mind: Self‐Conscious Belief and Rational Endorsement

Self‐consciously attempting to shape one's beliefs through deliberation and reasoning requires that one stand in a relation to those beliefs that might be signaled by saying that one must inhabit one's beliefs as one's own view. What does this amount to? A broad swath of philosophical thinking about self‐knowledge, norms of belief, self‐consciousness, and related areas assumes that this relation requires one to endorse, or be rationally committed to endorsing, one's beliefs. In fact, however, fully self‐conscious adherence to epistemic norms requires the ability to self‐consciously hold a belief without endorsing that belief as true, as well‐supported by the evidence, or as meeting some other epistemic standard, and there are cases in which no such commitment is rationally required. This ability is necessary if there is to be any such thing as a fully self‐conscious process of changing one's mind.     

“WHY BE MORAL?” The Cheng Brothers' Neo‐Confucian Answer

In this article, I present a neo‐Confucian answer, by Cheng Hao and Cheng Yi, to the question, “Why should I be moral?” I argue that this answer is better than some representative answers in the Western philosophical tradition. According to the Chengs, one should be moral because it is a joy to perform moral actions. Sometimes one finds it a pain, instead of a joy, to perform moral actions only because one lacks the necessary genuine moral knowledge—knowledge that is accessible to every common person as long as one makes the effort to learn. One should make the effort to learn such knowledge—to seek joy in performing moral actions—because to be moral is a distinguishing mark of being human. This neo‐Confucian answer seems to be egoistic, as its conception of motivation for morality is based on self‐interest: to seek one's own joy. However, since it emphasizes that one's true self‐interest is to seek joy in things uniquely human, which is to be moral, self‐interest and morality become identical; the more a person seeks one's self‐interest, the more moral the person is, and vice versa.     

Midlife and Beyond: Issues for Aging Women

The author discusses issues confronted by aging women, particularly those related to ageism and body image, emphasizing society's role in influencing women's perceptions of their bodies. Although body image issues cause anxiety throughout most women's lives, women entering middle age become more conscious of this concern. Problems related to a woman's realization that she no longer conforms to society's standards of youth and beauty include low self‐esteem, depression, and anxiety.     

The link between sociotropy/autonomy and dimensions of relationship commitment: Evidence from gay and lesbian couples

The tendency to be excessively concerned about either interpersonal relationships (sociotropy) or self‐reliance (autonomy) has been regarded as increasing one's susceptibility to experience symptoms of depression. In this study, both one's own and one's partner's scores for each tendency were linked to two dimensions of one's own appraisal of relationship commitment (attractions to the relationship and constraints against leaving the relationship) in a sample of both partners from 29 gay and 35 lesbian cohabiting couples. One's own high autonomy was linked to perceiving few attractions to the relationship, whereas one's own high sociotropy was linked to perceiving many constraints to leaving the relationship under two conditions: when one's partner's sociotropy was low or when one regarded the partner as highly dependable. Findings support the view that individual differences variables may serve as either risk factors for or protective factors against difficulties in maintaining a close relationship and underscore the need to examine cross‐partner effects and moderating effects in identifying the individual differences variables linked to relationship functioning.     

Artistic Integrity

This article explores the philosophically neglected topic of artistic integrity, situated within the literature on personal or moral integrity more generally. It argues that artists lack artistic integrity if, in the process of creation, they place some other—competing, distracting, or corrupting—value over the value of the artwork itself, in a way that violates their own artistic standards. It also argues, however, that artistic integrity does not require adamant refusal to acknowledge or act upon commitments to values other than single‐minded devotion to one's art. Artists of integrity need not be inflexible fanatics. They can seek to earn a living through their art, alter their vision of a work to reach an audience, evolve their artistic standards as they grow as artists, and balance the energy devoted to their art against energy devoted to family, friends, and self‐care; they can honor the demands of morality.     

On The Virtue of Judging Others

An other‐directed moral judgement is contrasted with a moral evaluation of one's own behaviour; it is argued that having a capacity to make self‐directed moral judgements is at the core of being within morality, while a lack of disposition on the part of a mature individual to judge others is indicative of the corresponding lack with regard to the self‐directed evaluations. Our readiness to evaluate the behaviour of others measures the level of our commitment to a system of morality. Consistent nonjudgementalism subverts the interpersonal nature of moral values and points to a deeper issue – an unwillingness of a nonjudgementalist to apply moral categories to her own choices.     

Towards a Psychological Analysis of Anomie

Anomie, as defined by sociologists, refers to a state of society characterized by deregulation and erosion of moral values. In the present conceptual analysis, we bring the concept of anomie under a social psychological spotlight. We explore the conditions under which anomie arises and develop a model outlining various responses to anomie. We define anomie as a shared perception of the state of society and propose that two conditions must be met for anomie to emerge. First, a society's social fabric must be perceived to be breaking down (i.e., lack of trust and erosion of moral standards). Second, a society's leadership must be perceived to be breaking down (i.e., lack of legitimacy and effectiveness of leadership). We highlight two key responses of individuals to an anomic situation: a contraction of the personal self and a contraction of the social self. We discuss how a psychology of anomie can inform and advance broader theorizing on group processes.     

Righteous or self‐righteous anger? Justice sensitivity moderates defensive outrage at a third‐party harm‐doer

While bystanders' outrage over moral transgressions may represent a genuine desire to restore justice, such expressions can also be self‐serving—alleviating guilt and bolstering one's moral status. Four studies examined whether individual differences in observer justice sensitivity (JS_O) moderate the degree to which outrage at third‐party harm‐doing reflects concerns about one's own moral identity rather than justice per se. Among participants low (vs. high) in JS_O, feelings of guilt predicted greater outrage and desire to punish a corporation's sweatshop labor practices (Studies 1 & 2). Furthermore, affirming one's personal moral identity reduced outrage and support for punishing a corporate harm‐doer among those low, but not high in JS_O (Studies 3 & 4). Similar moderation was absent for other forms of justice sensitivity and just world beliefs. Effects were not explained by negative affect, empathy, personal harm, or political orientation. Results suggest that JS_O uniquely differentiates defensive and justice‐driven moral outrage (150/150).     

Spousal Religiosity is Positively Associated with the Partner's Meaning in Life

Past research has established that personal religiosity is positively associated with a sense of meaning in life. However, it has largely overlooked how religious others influence one's own life meaning. Given that a marital partner may be the most influential other in a person's everyday life, this study aims to examine how the religiosity of one's spouse is associated with the sense of meaning in life of the self, regardless of the religiosity of the self. Moreover, this study assesses whether this association differs by gender. Analysis of data from the 2006 Portraits of American Life Study reveals that spousal religiosity is positively associated with the partner's meaning in life, net of the partner's own religious commitment. However, these observed patterns do not vary by gender. Overall, these observations highlight the importance of social contexts in which others’ religious attributes are related to one's own meaning in life.     

Perceived political self‐efficacy: Theory,assessment, and applications

Political efficacy is addressed within the framework of social cognitive theory and a new measure to assess perceived political self‐efficacy is presented. Three studies document the validity of the new scale of measurement. The first study (N = 1673) examined the psychometric properties of the scale in accordance with classical test theory. This led to the identification of a unidimensional factor structure, including perceived political self‐efficacy in promoting one's own political opinion, in sustaining the political programs of the party to which one belongs, and in monitoring one's own political representatives' commitment. The second study (N = 632) further confirmed the internal and construct validity of the scale; criterion validity was also investigated using several indicators of political interest and participation. The third study (N = 1176) showed that politicians holding offices have higher levels of perceived political self‐efficacy than partisans and voters, further corroborating the criterion validity of the scale. Copyright © 2009 John Wiley & Sons, Ltd.     

Cognitive Self‐Enhancement as a Duty to Oneself: A Kantian Perspective

Recently some bioethicists and neuroscientists have argued for an imperative of chemical cognitive enhancement. This imperative is usually based on consequentialist grounds. In this paper, the topic of cognitive self‐enhancement is discussed from a Kantian point of view in order to shed new light on the controversial debate. With Kant, it is an imperfect duty to oneself to strive for perfecting one's own natural and moral capacities beyond one's natural condition, but there is no duty to enhance others. A Kantian approach does not directly lead to a duty of chemical cognitive self‐enhancement, but it also does not clearly rule out that this type of enhancement can be an appropriate means to the end of self‐improvement. This paper shows the benefits of a Kantian view, which offers a consistent ideal of self‐perfection and teaches us a lesson about the crucial relevance of the attitude that underlies one's striving for cognitive self‐improvement: the lesson of treating oneself as an end in itself and not as mere means to the end of better output.     

Mastering moral misery: Emotional and coping responses to intragroup morality (vs. competence) evaluations

In social groups, individuals are often confronted with evaluations of their behaviour by other group members and are motivated to adapt their own behaviour accordingly. In two studies we examine emotional responses towards, and perceived coping abilities with, morality vs. competence evaluations individuals receive from other in-group members. In Study 1, we show that evaluations of one's immoral behaviour primarily induce guilt, whereas evaluations of incompetent behaviour raise anger. In Study 2, we elaborate on the psychological process associated with these emotional responses, and demonstrate that evaluations of immorality, compared to incompetence, diminish group members’ perceived coping abilities, which in turn intensifies feelings of guilt. However, when anticipating an opportunity to restore one's self-image as a moral group member, perceived coping abilities are increased and the experience of guilt is alleviated. Together these studies demonstrate how group members can overcome their moral misery when restoring their self-image.     

The reciprocal cycle of self‐concealment and trust in romantic relationships

We propose that perceived partner concealment, self‐concealment from one's partner (i.e., keeping secrets from one's partner), and trust in one's partner form a reciprocal cycle in romantic relationships. In Study 1, participants in a romantic relationship (N = 94) completed a two‐time point survey within a span of 8 to 10 weeks. Results revealed that perceived partner concealment was associated with a loss of trust in partner, and low trust in partner was associated with an increase in self‐concealment from one's partner. Furthermore, the association between perceived partner concealment and self‐concealment from one's partner was mediated by trust. In Study 2, couples (N = 50) completed daily records for 14 consecutive days. Multilevel analyses indicated that on the days the individuals reported more self‐concealment, their partners reported lower trust in them. Moreover, on the days the partners reported lower trust, the partners also reported higher self‐concealment. These findings suggest that self‐concealment in romantic relationships can create a reciprocal cycle that involves loss of trust and more self‐concealment between partners, which would slowly deteriorate the relationship well‐being. Copyright © 2012 John Wiley & Sons, Ltd.     

In Pursuit of the Perfect Appearance: Discrepancies Among Self-Ideal Percepts of Multiple Physical Attributes 1

Testing self-discrepancy theories of body image, this investigation examined self-perceived and idealized physical attributes among 66 men and 69 women, who were white, heterosexual college students. Physical attributes included body size, weight, height, muscularity, hair color and length, eye color, and female breast size. Physical ideals included personal ideals, assumptions about the other sex's ideals for one's own sex, and actual other-sex ideals. Both sexes expressed significant self-ideal discrepancies on most attributes, whether ideals were assessed from personal or perceived other-sex standpoints. The sexes' discrepancies were often comparable in magnitude if the direction of discrepancy was ignored. Both sexes frequently exaggerated their assumptions of what the other sex idealized in the subjects' own sex. Particular self-ideal discrepancies predicted subjects' global body image. The applied and empirical implications of these findings were considered for both social and clinical contexts.     

When “who we are” and “who I desire to be” appear disconnected: Introducing collective/personal self‐discrepancies and investigating their relations with minority students' psychological health

According to Self‐Discrepancy Theory research, perceiving mismatches between personal aspects of the self‐concept is associated with negative psychological consequences, including depression and anxiety. However, the impact of perceiving mismatches between collective and personal self‐aspects is still unknown. In a first step to address this gap, we introduce collective/personal self‐discrepancies—perceived mismatches between a desired self‐aspect and a collective identity. For cultural minority group members (n = 147), collective/personal self‐discrepancies were associated with more severe anxiety and depression symptoms. Bootstrapping analyses suggest that these relations are mediated by self‐discrepancies experienced at the personal level, but only for group members presenting average or high levels of ethnic identification. This study reaffirms the importance of collective identities, especially as potential antecedents of personal aspects of the self‐concept. The findings are further discussed in terms of their significance for cultural minority group members, who often highly identify with their minority groups.     

Relation of Depression and Anxiety to Self‐ and Peer‐Reported Relational Aggression

The primary purpose of this multimethod and multimeasure study was to identify how the peer relationships of Australian adolescents (ages 9–15 years; N = 335) at school, including relational aggression and victimization, correlated with their symptoms of depression and anxiety. Moreover, relational aggression and victimization were measured via both self‐ and peer report, and discrepancies between reports were considered as correlates of symptoms and peer relationship status. Adolescents who reported more symptoms of depression and anxiety also self‐reported more relational victimization and reported their peers as less trustworthy. Adolescents who overreported their own relational victimization and aggression compared with peer report had more symptoms compared with those who agreed with their peers or underreported their aggression and victimization. Adolescents who underreported their own aggression were not only more socially prominent but were also more disliked by their peers. When considered independent of self‐reports, no measure of peer‐reported peer status, aggression, or victimization was associated with depressive symptoms; but adolescents reported as more accepted by their peers had fewer anxiety symptoms. Longitudinal research should be conducted to examine adolescents' increasing socioemotional problems as correlates of discrepancies between self‐ and peer reports of relational aggression and victimization. Aggr. Behav. 38:16‐30, 2012. © 2011 Wiley Periodicals, Inc.     

College Students’ Affective Distress: The Role of Expectation Discrepancies and Communication

The discrepancy between college students’ performance and parents’ expectations may be related to college students’ affective distress. Further, the role that parent–college student communication reciprocity may play in the context of these discrepancies has not been examined. As a result, this study examined parent–college student expectation discrepancies and communication reciprocity as predictors of college students’ affective distress (i.e., anger, depression, and anxiety). Results of this study suggest that college student–parent expectation discrepancies, communication reciprocity, and college students’ affective distress (i.e., anger, depression, and anxiety) are interrelated significantly. Further, results from the hierarchical regressions conducted for this study suggest that college students’ perception of their communication reciprocity with their parents may be a more important predictor of college students’ depression and anxiety in the context of the expectation discrepancies examined in this study. These findings underscore the importance of teaching communication skills to college students and their parents as a means of diminishing the deleterious effects of perceiving one another inaccurately.