Humility attenuates negative attitudes and behaviors toward religious out-group members

Humility is marked by the regulation of selfish impulses for the sake of others, including holding a modest view of one’s beliefs (and their relative strengths and weaknesses). In three studies, we evaluated the extent to which humility attenuates negative attitudes, behavioral intentions, and behaviors toward religious out-group members. In Study 1 (N = 159), humility regarding religious beliefs was associated with positive attitudes toward religiously different individuals. In Study 2 (N = 149), relational and intellectual humility were associated with less aggressive behavioral intentions in a hypothetical situation in which their cherished beliefs were criticized. In Study 3 (N = 62), participants implicitly primed with humility administered significantly less hot sauce (a behavioral measure of aggression) to a religious out-group member who criticized their cherished views relative to participants in the neutral prime condition. We highlight the importance of humility in promoting positive attitudes and behaviors toward religious out-group members.     

Perfectionism and psychological distress: evidence of the mediating effects of rumination

Three studies investigated the role of ruminative tendencies in mediating the effects of multidimensional perfectionism (Hewitt & Flett, 1991) on psychological distress. Study 1 (Sample 1, N = 279; Sample 2, N = 224) and Study 2 (N = 205) found evidence, cross‐sectionally and prospectively, that brooding ruminative response style either fully or partially mediated the effects of socially prescribed and self‐oriented perfectionism on psychological distress, depression and hopelessness levels. In addition, Study 3 (N = 163) confirmed these mediation effects for socially prescribed perfectionism in relation to depression and hopelessness, 2 months later, after initial levels of distress were controlled. Overall, these findings provide evidence that brooding ruminative response style is an important mechanism that can explain, in part, the relationship between perfectionism and distress. Copyright © 2006 John Wiley & Sons, Ltd.     

Executive working memory load induces inattentional blindness

When attention is engaged in a task, unexpected events in the visual scene may go undetected, a phenomenon known as inattentional blindness (IB). At what stage of information processing must attention be engaged for IB to occur? Although manipulations that tax visuospatial attention can induce IB, the evidence is more equivocal for tasks that engage attention at late, central stages of information processing. Here, we tested whether IB can be specifically induced by central executive processes. An unexpected visual stimulus was presented during the retention interval of a working memory task that involved either simply maintaining verbal material or rearranging the material into alphabetical order. The unexpected stimulus was more likely to be missed during manipulation than during simple maintenance of the verbal information. Thus, the engagement of executive processes impairs the ability to detect unexpected, task-irrelevant stimuli, suggesting that IB can result from central, amodal stages of processing.     

WAR, WOMEN, AND POLITICAL WISDOM

One of the most perceptive and ambidextrous social commentators of our day, Augustinian scholar Jean Bethke Elshtain furnishes in ever fresh ways through her writings a bridge between the ancient and the modern, between politics and ethics, between timeless moral wisdom and cultural sensitivity. To read Elshtain seriously is to take the study of culture as well as the “permanent things” seriously. But Elshtain is no mere moralist. Neither is she content solely to dwell in the domain of the theoretical. For it is Elshtain the citizen—the creatively engaged and contributing citizen—whom the reader encounters on virtually every page of her writings. But reader beware: Elshtain does not shy away from controversy. At the same time, she is anything but a controversialist. In the essay that follows, several prominent themes that emerge from Elstain's writings—civic responsibility, justice, gender, and war—are considered afresh. Whether one agrees with her positions or not, one is forced to confess in the end that she cares deeply about the common good. And this alone makes her required reading for any engaged citizen of the republic.     

Forgiveness results from integrating information about relationship value and exploitation risk

Exploitation is a fact of life for social organisms, and natural selection gives rise to revenge mechanisms that are designed to deter such exploitations. However, humans may also possess cognitive forgiveness mechanisms designed to promote the restoration of valuable social relationships following exploitation. In the current article, the authors test the hypothesis that decisions about forgiveness result from a computational system that combines information about relationship value and exploitation risk to produce decisions about whom to forgive following interpersonal offenses. The authors examined the independent and interactive effects of relationship value and exploitation risk across two studies. In Study 1, controlling for other constructs related to forgiveness, the authors assessed relationship value and exploitation risk. In Study 2, participants experienced experimental manipulations of relationship value and exploitation risk. Across studies, using hypothetical and actual offenses and varied forgiveness measures, the combination of low exploitation risk and high relationship value predicted the greatest forgiveness.     

The cost of callousness: regulating compassion influences the moral self-concept

It has often been argued that compassion is fundamental to morality. Yet people often suppress compassion for self-interested reasons. We provide evidence that suppressing compassion is not cost free, as it creates dissonance between a person's moral identity and his or her moral principles. We instructed separate groups of participants to regulate their compassion, regulate their feelings of distress, or freely experience emotions toward compassion--inducing images. Participants then reported how central morality was to their identities and how much they believed that moral rules should always be followed. Participants who regulated compassion-but not those who regulated distress or experienced emotions--showed a dissonance-based trade-off. If they reported higher levels of moral identity, they had a greater belief that moral rules could be broken. If they maintained their belief that moral rules should always be followed, they sacrificed their moral identity. Regulating compassion thus has a cost of its own: It forces trade-offs within a person's moral self-concept.