Retrieval Selectivity in the Processing of Self-referent Information: Testing the Boundaries of Self-protection

The current research aimed to examine evidence for the construct validity of the three-factor model of social identity as measured by the three dimensional strength of group identification scale proposed by &;lt;citeref rid="b5"&;gt;Cameron (2004). The 12-item version of the three dimensional strength of group identification scale was used to collect data from an undergraduate sample (N = 219) to assess their social identification across three distinct group memberships. This data was subjected to confirmatory factor analysis to examine the fit of the three-factor model of social identity in comparison to fit indices for one- and two-factor models. The results indicate that the three-factor model is the most parsimonious and best fit to the data, providing empirical support for the hypothesized three-factor structure of social identity. In addition, the fact that different patterns of means and correlations emerged across groups emerged on the three dimensions, provides further evidence for a multidimensional model of social identification.     

I feel good,therefore I am real: Testing the causal influence of mood on state authenticity

Although the literature has focused on individual differences in authenticity, recent findings suggest that authenticity is sensitive to context; that is, it is also a state. We extended this perspective by examining whether incidental affect influences authenticity. In three experiments, participants felt more authentic when in a relatively positive than negative mood. The causal role of affect in authenticity was consistent across a diverse set of mood inductions, including explicit (Experiments 1 and 3) and implicit (Experiment 2) methods. The link between incidental affect and state authenticity was not moderated by ability to down-regulate negative affect (Experiments 1 and 3) nor was it explained by negative mood increasing private self-consciousness or decreasing access to the self system (Experiment 3). The results indicate that mood is used as information to assess one's sense of authenticity.     

The power of the past: Nostalgia as a meaning-making resource

In three experiments we tested whether nostalgia bolsters meaning in life relative to two other modes of autobiographical thought: imagining a desired future experience and recalling a positive past experience. In Experiment 1 participants thought about a nostalgic or desired future experience and then completed a presence of meaning scale. Thinking about a nostalgic (compared to desired future) experience increased perceived presence of meaning. In Experiment 2 we examined whether nostalgia can additionally reduce the search for meaning. Participants thought about a nostalgic, desired future or recent positive experience, and then completed a search for meaning scale. Nostalgia, relative to both comparison conditions, decreased the search for meaning. Finally we tested whether, by virtue of its capacity to increase meaning, nostalgia can mitigate threats to meaning. In Experiment 3 participants were exposed to either absurd or representational art, under the guise that they would later have to interpret its meaning, and then thought about either a nostalgic or a recent positive experience. Meaning was subsequently measured. The absurd art interpretation condition decreased the perceived presence of meaning but nostalgic reflection attenuated this effect.     

Coping responses of Asian, Black, and Latino/Latina New York City residents following the September 11, 2001 terrorist attacks against the United States

This study examined mechanisms for coping with adversity in a sample of 24 Asian, Black, and Latino/Latina residents of New York City following the September 11, 2001 World Trade Center (WTC) terrorist attacks. Using consensual qualitative research methodology (C. E. Hill, B. J. Thompson, & E. N. Williams, 1997), the authors identified 7 broad coping domains used by the participants: (a) sought additional information about the WTC tragedy, (b) expressed a range of emotions, (c) sought or gave support, (d) engaged in religious or spiritual activities, (e) avoidance, (f) forbearance, and (g) used indigenous healing techniques. Although there were similarities across racial or cultural groups and genders with regard to the coping responses used, there also were unique coping strategies by racial or cultural background and gender.     

Thin Images Reflected in the Water: Narcissism and Girls’ Vulnerability to the Thin‐Ideal

The purpose of this research is to test how adolescent girls’ narcissistic traits—characterized by a need to impress others and avoid ego‐threat—influence acute adverse effects of thin‐ideal exposure. Participants (11–15 years; total N = 366; all female) reported their narcissistic traits. Next, in two experiments, they viewed images of either very thin or average‐sized models, reported their wishful identification with the models (Experiment 2), and tasted high‐calorie foods in an alleged taste test (both experiments). Narcissism kept girls from wishfully identifying with thin models, which is consistent with the view that narcissistic girls are prone to disengage from thin‐ideal exposure. Moreover, narcissism protected vulnerable girls (those who experience low weight‐esteem) from inhibiting their food intake, and led other girls (those who consider their appearance relatively unimportant) to increase their food intake. These effects did not generalize to conceptually related traits of self‐esteem and perfectionism, and were not found for a low‐calorie foods outcome, attesting to the specificity of findings. These experiments demonstrate the importance of narcissism at reducing girls’ thin‐ideal vulnerability. Girls high in narcissism disengage self‐protectively from threats to their self‐image, a strategy that renders at least subsets of them less vulnerable to the thin‐ideal.     

Reputational Implications of Procedural Fairness for Personal and Relational Self-Esteem

Four studies showed that procedural fairness (fair vs. unfair treatment by an authority figure) has reputational implications for personal and relational self-esteem. Participants relied on procedural fairness to infer their reputation, especially when they were identifiable (Study 1). Furthermore, concern for reputation moderated the influence of procedural fairness on self-esteem: Variations in procedural fairness were more strongly associated with the personal self-esteem of individuals high rather than low in concern for reputation (Studies 2–3). Finally, violations in procedural fairness (i.e., unfair treatment) led to a more substantial reduction in the relational self-esteem of positive-reputation than negative-reputation participants: The former felt more relationally devalued than the latter, when they were denied voice (Study 4).     

Forgotten but not gone: The recall and recognition of self-threatening memories

When people selectively forget feedback that threatens the self (mnemic neglect), are those memories permanently lost or potentially recoverable? In two experiments, participants processed feedback pertaining either to themselves or to another person. Feedback consisted of a mixture of positive and negative behaviors exemplifying traits that were both central and peripheral to participants’ self-definition. In Experiment 1, participants exhibited poorer recall for, but unimpaired recognition of, self-threatening feedback (i.e., negative, central, self-referent), relative to both self-affirming feedback (positive, central, self-referent) and other-relevant feedback (positive/negative, central, other-referent). In Experiment 2, participants who had experienced ego-deflation, but not ego-inflation, exhibited mnemic neglect for recall, but not for recognition. Both experiments imply that, even after being self-protectively neglected, self-threatening memories can still be retrieved.     

Self-Enhancement: Food for Thought

ABSTRACT— Self-enhancement denotes a class of psychological phenomena that involve taking a tendentiously positive view of oneself. We distinguish between four levels of self-enhancement—an observed effect, an ongoing process, a personality trait, and an underlying motive—and then use these distinctions to organize the wealth of relevant research. Furthermore, to render these distinctions intuitive, we draw an extended analogy between self-enhancement and the phenomenon of eating. Among the topics we address are (a) manifestations of self-enhancement, both obvious and subtle, and rival interpretations; (b) experimentally documented dynamics of affirming and threatening the ego; and (c) primacy of self-enhancement, considered alongside other intrapsychic phenomena, and across different cultures. Self-enhancement, like eating, is a fundamental part of human nature.     

Self-uncertainty and responsiveness to procedural justice

We propose that self-uncertainty moderates responsiveness to perceived variations (e.g., breaches or provisions) in procedural justice. Specifically, we tested the hypothesis that high (compared to low) self-uncertainty individuals are more responsive to variations in procedural justice, because they use procedural information to infer their organizational acceptance, respect, or social standing. In six experiments, high (compared to low) self-uncertainty individuals responded with affective, cognitive, and behavioral intensity to perceived variations in procedural justice. In particular, they felt worse, judged the procedure as unfair, and were unwilling to cooperate when they were deprived (as opposed to granted) voice. However, this pattern was cancelled out when these individuals engaged in a self-affirming activity. The findings establish the self in general, and self-uncertainty in particular, as a crucial moderator of responses to procedural information.     

Intellectual arrogance and intellectual humility: correlational evidence for an evolutionary-embodied-epistemological account

Abstract

We outline an evolutionary-embodied-epistemological (EEE) account of intellectual arrogance (IA), proposing that people psychologically experience their important beliefs as valued possessions – mental materialism – that they must fight to keep – ideological territoriality – thereby disposing them toward IA. Nonetheless, IA should still vary, being higher among people taking a hostile and domineering epistemic stance (rejecting reality, resisting evidence) than among those taking an open and deferential one (embracing reality, respecting evidence). Such variations can be predicted from people’s standing on the communion-agency circumplex at multiple levels of analysis (i.e. from their social inclusion and status; dispositional warmth and competence; and behavioral amiability and assertiveness). Using pre-validated indices of mental materialism and ideological territoriality, and an argument evaluation task permitting the quantification of rational objectivity and egotistical bias, we obtained consistent correlational evidence that, as hypothesized, IA is the highest when agency is high and communion low, validating the EEE account.