Striving for the moral self: the effects of recalling past moral actions on future moral behavior

People's desires to see themselves as moral actors can contribute to their striving for and achievement of a sense of self-completeness. The authors use self-completion theory to predict (and show) that recalling one's own (im)moral behavior leads to compensatory rather than consistent moral action as a way of completing the moral self. In three studies, people who recalled their immoral behavior reported greater participation in moral activities (Study 1), reported stronger prosocial intentions (Study 2), and showed less cheating (Study 3) than people who recalled their moral behavior. These compensatory effects were related to the moral magnitude of the recalled event, but they did not emerge when people recalled their own positive or negative nonmoral behavior (Study 2) or others' (im)moral behavior (Study 3). Thus, the authors extend self-completion theory to the moral domain and use it to integrate the research on moral cleansing (remunerative moral strivings) and moral licensing (relaxed moral strivings).     

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.     

Self-awareness, self-evaluation, and creativity

The present research examined when self-evaluation influences creativity. Based on objective self-awareness theory, the authors predicted that feeling able to improve would buffer against the detrimental effects of self-evaluation on creativity. Two experiments manipulated self-evaluation (varying self-awareness, Study 1; providing objective performance standards, Study 2) and perceived ability to improve potential failure on the creativity task. Self-evaluation reduced creativity (generating remote associates, finding unusual uses for a knife) in both experiments, but only when people did not expect to improve. When people felt able to improve, self-evaluation did not affect creativity. Connections between self-motives, creativity, and defensiveness are discussed.     

Moral spillovers: The effect of moral violations on deviant behavior

Two experiments investigated whether outcomes that violate people’s moral standards increase their deviant behavior (the moral spillover effect). In Study 1, participants with and without a moral mandate (i.e., a strong attitude rooted in moral conviction) read about a legal trial in which the outcome supported, opposed or was unrelated to their moral mandate. Relative to when outcomes supported moral mandates, when outcomes opposed moral mandates people judged the outcome to be less fair, were more angry, were less willing to accept the outcome, and were more likely to take a borrowed pen. In Study 2, participants who recalled another person’s moral violation were more likely to cheat on an experimental task relative to angry or neutral condition participants. Taken together, results provide evidence for moral spillover: outcomes that violate moral standards increase deviant behavior.     

Effects of anger, guilt, and envy on moral hypocrisy

In the current article the authors examined the impact of specific emotions on moral hypocrisy, the tendency among people to judge others more severely than they judge themselves. In two studies, they found that (a) anger increased moral hypocrisy, (b) guilt eliminated moral hypocrisy, and (c) envy reversed moral hypocrisy. In particular, these findings were observed in two domains. In Study 1, participants responded to moral dilemmas describing unethical behavior and rated how acceptable it would be if others engaged in the unethical behavior, or alternatively, if they themselves engaged in the unethical behavior. In Study 2, participants were asked how much they would like to donate to research on cancer, or alternatively, how much they think others should donate. The results demonstrate that specific emotions influence moral decision making, even when real money is at stake, and that emotions of the same valence have opposing effects on moral judgment.     

Dishonest deed, clear conscience: when cheating leads to moral disengagement and motivated forgetting

People routinely engage in dishonest acts without feeling guilty about their behavior. When and why does this occur? Across four studies, people justified their dishonest deeds through moral disengagement and exhibited motivated forgetting of information that might otherwise limit their dishonesty. Using hypothetical scenarios (Studies 1 and 2) and real tasks involving the opportunity to cheat (Studies 3 and 4), the authors find that one's own dishonest behavior increased moral disengagement and motivated forgetting of moral rules. Such changes did not occur in the case of honest behavior or consideration of the dishonest behavior of others. In addition, increasing moral saliency by having participants read or sign an honor code significantly reduced unethical behavior and prevented subsequent moral disengagement. Although dishonest behavior motivated moral leniency and led to forgetting of moral rules, honest behavior motivated moral stringency and diligent recollection of moral rules.     

Watching your troubles away: television viewing as a stimulus for subjective self-awareness

Three studies explored the role of television viewing in eliciting subjective self-awareness and positive self-feelings. Study 1 assessed the effects of self-awareness manipulations via exposure to a neutral television program on actual-ideal discrepancies. Those who watched television showed significantly smaller self-discrepancies than those who did not, independent of mood. Study 2 demonstrated the ecological validity of this finding by replicating it with people watching television in their own homes. Study 3 investigated whether manipulations of self-feelings affected television watching. Results indicated that those who received failure feedback watched television longer than those in a control condition who likewise watched television longer than those who received success feedback. Television appears to be an effective stimulus to direct the focus away from oneself and to render people less aware of how they are falling short of their standards.     

Age-related differences in responses to thoughts of one's own death: mortality salience and judgments of moral transgressions

Two experiments explored age differences in response to reminders of death. Terror management research has shown that death reminders lead to increased adherence to and defense of one's cultural worldview. In Study 1, the effect of mortality salience (MS) on evaluations of moral transgressions made by younger and older adults was compared. Whereas younger adults showed the typical pattern of harsher judgments in response to MS, older adults did not. Study 2 compared younger and older adults' responses to both the typical MS induction and a more subtle death reminder. Whereas younger adults responded to both MS inductions with harsher evaluations, older adults made significantly less harsh evaluations after the subtle MS induction. Explanations for this developmental shift in responses to reminders of death are discussed.     

Elevation and mentoring: An experimental assessment of causal relations

Mentoring is a prosocial behavior in which an experienced person guides someone with less experience. Elevation refers to the responses elicited when a person witnesses others upholding the highest standards of moral virtue. Three experimental studies bring these two domains together. For all three studies, participants were randomly assigned to either read a story of someone exhibiting moral excellence or to a control condition. Participants in the elevation condition reported feeling more elevated, more positive attitudes toward mentoring, less negative attitudes toward mentoring, greater intentions to become a mentor (Study 1); an increased proclivity to gather information about becoming a mentor (Study 2a); and, an increased tendency to engage in mentoring directly via submitting advice to students (Study 2b). In their totality, the current studies link another prosocial outcome with elevation and demonstrate a condition under which individuals are more likely to be motivated to become a mentor.     

A dual-motive model of scapegoating: displacing blame to reduce guilt or increase control

The authors present a model that specifies 2 psychological motives underlying scapegoating, defined as attributing inordinate blame for a negative outcome to a target individual or group, (a) maintaining perceived personal moral value by minimizing feelings of guilt over one's responsibility for a negative outcome and (b) maintaining perceived personal control by obtaining a clear explanation for a negative outcome that otherwise seems inexplicable. Three studies supported hypotheses derived from this dual-motive model. Framing a negative outcome (environmental destruction or climate change) as caused by one's own harmful actions (value threat) or unknown sources (control threat) both increased scapegoating, and these effects occurred indirectly through feelings of guilt and perceived personal control, respectively (Study 1), and were differentially moderated by affirmations of moral value and personal control (Study 2). Also, scapegoating in response to value threat versus control threat produced divergent, theoretically specified effects on self-perceptions and behavioral intentions (Study 3).     

Moral outrage mediates the dampening effect of system justification on support for redistributive social policies

To understand how and why people tolerate ongoing social and economic inequality, we conducted two studies investigating the hypothesis that system justification is associated with reduced emotional distress and a lack of support for helping the disadvantaged. In Study 1, we found that the endorsement of a system-justifying ideology was negatively associated with moral outrage, existential guilt, and support for helping the disadvantaged. In Study 2, the induction of a system-justification mind-set through exposure to "rags-to-riches" narratives decreased moral outrage, negative affect, and therefore intentions to help the disadvantaged. In both studies, moral outrage (outward-focused distress) was found to mediate the dampening effect of system justification on support for redistribution, whereas existential guilt (Study 1) or negative affect in general (Study 2; inward-focused distress) did not. Thus, system-justifying ideology appears to undercut the redistribution of social and economic resources by alleviating moral outrage.     

Justice for whom, exactly? Beliefs in justice for the self and various others

The present studies examine why people think the world is more just to themselves than to others generally. Beliefs in justice for the self were uniquely associated with psychological adjustment, consistent with the theoretical motive to believe in justice for the self (Studies 1 and 2). However, this "justice motive" did not appear to affect the relative strength of justice beliefs. Instead, self-other differences in justice beliefs appeared to reflect objective assessments of the justice received by various demographics. Undergraduates believed the world to be more just to themselves than to others but not their undergraduate peers specifically (Study 1). Participants of both genders believed the world to be more just to men, and to themselves, than to women (Study 2). Women did not exempt themselves individually from injustice but believed, similar to men, that undergraduate women receive as much justice as men (Study 3).     

How sex puts you in gendered shoes: sexuality-priming leads to gender-based self-perception and behavior

Scripts for sexual behavior dictate that women be submissive and tender and that men be assertive and dominant, reflecting the stereotypical view of women as communal and of men as agentic. Six experiments tested the hypothesis that exposure to sexuality cues causes men's and women's momentary self-perceptions and concomitant behavior to become more gender-typical. Using both pictorial and verbal prime materials that were presented both supraliminally and subliminally, we found that sex-priming strengthened gender-based self-perceptions (i.e., faster self-categorization as a woman or man; Study 1), heightened identification with one's own gender (Study 2), increased gender self-stereotyping (Study 3), and elicited greater submissiveness in women's behavior and greater assertiveness in men's behavior (Studies 4 and 5). These findings indicate that sex-priming causes self-perception and social behavior to become "attuned" to gender stereotypes. Study 6 demonstrated that these sex-priming effects can be eliminated by modern gender role primes. The potentially detrimental effects of sex-priming and possible countermeasures are discussed.     

What elicits third-party anger? The effects of moral violation and others’ outcome on anger and compassion

People often get angry when they perceive an injustice that affects others but not themselves. In two studies, we investigated the elicitation of third-party anger by varying moral violation and others’ outcome presented in newspaper articles. We found that anger was highly contingent on the moral violation. Others’ outcome, although relevant for compassion, were not significantly relevant for anger (Study 1 and Study 2a) or less relevant for anger than for compassion (Study 2b). This indicates that people can be morally outraged: anger can be elicited by a perceived violation of moral values alone, independent of the harm done. A severe negative consequence for others is not necessary to elicit anger.     

When self-destructive thoughts flash through the mind: Failure to meet standards affects the accessibility of suicide-related thoughts

When individuals realize that they fail to attain important standards or expectations, they may be motivated to escape the self, which could lead thoughts of suicide to become more accessible. Six studies examined this hypothesis, mainly derived from escape theory (Baumeister, 1990). The results indicated that whenever individuals realize that they fail to attain an important standard, they experience increased accessibility of suicide-related thoughts (Studies 1-6). In line with the idea that such effects reflect motivations to escape from negative self-awareness, they were especially pronounced when associated with high levels of self-consciousness and escapist motivations (Study 1) and with a large discrepancy between self and standards (Studies 2-4). Moreover, failure to attain standards increased suicide-thought accessibility along with the desire for an altered state of consciousness (Study 5). Finally, increases in suicide-thought accessibility after failure were associated with simultaneous increases in accessibility of general concepts related to escape (Study 6). Implications of these findings for escape and terror management theories are discussed.     

The socioecological model of procommunity action: the benefits of residential stability

The authors conducted 3 studies to test a socioecological model of procommunity action. Study 1 showed that residents of stable communities purchased a "critical habitat" license plate to support preservation of the environment in their home state more often than did residents of mobile communities. Study 2 demonstrated that home game baseball attendance was less dependent on the team's record in stable cities than in mobile cities. Study 3, an experiment, showed that residential stability had a causal impact on procommunity behavior. Moreover, the effect of stability was partially mediated by identification with the "community." Together, these studies indicate that residential stability can lead to stronger identification with one's community, which, in turn, leads to more procommunity behaviors.     

Coalition or derogation? How perceived discrimination influences intraminority intergroup relations

Five studies explored how perceived societal discrimination against one's own racial group influences racial minority group members' attitudes toward other racial minorities. Examining Black-Latino relations, Studies 1a and 1b showed that perceived discrimination toward oneself and one's own racial group may be positively associated with expressed closeness and common fate with another racial minority group, especially if individuals attribute past experiences of discrimination to their racial identity rather than to other social identities (Study 1b). In Studies 2-5, Asian American (Studies 2, 3, and 4) and Latino (Study 5) participants were primed with discrimination against their respective racial groups (or not) and completed measures of attitudes toward Black Americans. Participants primed with racial discrimination expressed greater positivity toward and perceived similarity with Blacks than did participants who were not primed. These results suggest, consistent with the common ingroup identity model (Gaertner & Dovidio, 2000), that salient discrimination against one's own racial group may trigger a common "disadvantaged racial minority" (ingroup) identity that engenders more positive attitudes toward and feelings of closeness toward other racial minorities.     

Competitive victimhood as a response to accusations of ingroup harm doing

Accusations of unjust harm doing by the ingroup threaten the group's moral identity. One strategy for restoring ingroup moral identity after such a threat is competitive victimhood: claiming the ingroup has suffered compared with the harmed outgroup. Men accused of harming women were more likely to claim that men are discriminated against compared with women (Study 1), and women showed the same effect when accused of discriminating against men (Study 3). Undergraduates engaged in competitive victimhood with university staff after their group was accused of harming staff (Study 2). Study 4 showed that the effect of accusations on competitive victimhood among high-status group members is mediated by perceived stigma reversal: the expectation that one should feel guilty for being in a high-status group. Exposure to a competitive victimhood claim on behalf of one's ingroup reduced stigma reversal and collective guilt after an accusation of ingroup harm doing (Study 5).     

Depression, self-focused attention, and expectancies for positive and negative future life events for self and others

In two studies, we examined depressed and nondepressed persons' judgments of the probability of future positive and negative life events occurring to themselves and to others. Study 1 demonstrated that depressed subjects were generally less optimistic than their nondepressed counterparts: Although nondepressed subjects rated positive events as more likely to happen to themselves than negative events, depressed subjects did not. In addition, relative to nondepressed subjects, depressed subjects rated positive events as less likely to occur to themselves and more likely to occur to others and negative events as more likely to occur to both self and others. Study 2 investigated the role that differential levels of self-focused attention might play in mediating these differences. On the basis of prior findings that depressed persons generally engage in higher levels of self-focus than nondepressed persons do and the notion that self-focus activates one's self-schema, we hypothesized that inducing depressed subjects to focus externally would attenuate their pessimistic tendencies. Data from Study 2 supported the hypothesis that high levels of self-focus partially mediate depressive pessimism: Whereas self-focused depressed subjects were more pessimistic than nondepressed subjects, externally focused depressed subjects were not. The role of attentional focus in maintaining these and other depressive pessimistic tendencies was discussed.     

积极道德情绪和年龄对3-5岁幼儿安慰行为的影响

大量研究已经表明,消极道德情绪可以促进幼儿的亲社会行为,但积极道德情绪对幼儿亲社会行为的促进作用仍然缺乏全面探索。安慰行为是幼儿的典型亲社会行为,本研究使用实验法,采取想象启动和实际启动两种范式,考察积极道德情绪对3-5岁257名幼儿的安慰行为的影响。研究发现,幼儿的安慰行为发展具有年龄特征,4岁是幼儿安慰行为发展的转变关键期,更有意义的是,研究证明积极道德情绪对幼儿的安慰行为具有促进效应。本研究结果能为有效培养儿童的安慰行为提供有益建议。