Clarifying the Relationship Between Ostracism and Relational Devaluation

We examine how three perspectives on relational devaluation relate to needs threat following ostracism. In two experiments with 179 first-year psychology students, distress was greatest when participants were ostracized without any prior throws, and distress decreased linearly with increasing prior inclusion. In Experiment 3, using 76 first-year psychology students, we manipulated expectations of exclusion and found expectations predicted distress following ostracism, suggesting ostracism's distress can be influenced by norm-based expectations of inclusion, and that progressive relational devaluation is not a necessary condition for ostracism's distress.     

Do Subtle Linguistic Interventions Priming a Social Identity as a Voter Have Outsized Effects on Voter Turnout? Evidence From a New Replication Experiment

An ongoing debate in political psychology is about whether small wording differences have outsized behavioral effects. A leading example is whether subtle linguistic cues embedded in voter mobilization messages dramatically increase turnout. An initial study analyzing two small‐scale field experiments argued that describing someone as a voter (noun) instead of one who votes (verb) increases turnout rates 11 to 14 points because the noun activates a person's social identity as a voter. A subsequent study analyzing a large‐scale field experiment challenged this claim and found no effect. But questions about the initial claim's domain of applicability persist. The subsequent study may not have reproduced the conditions necessary for the psychological phenomenon to occur, specifically the electoral contexts were not competitive or important enough for the social identity to matter. To address the first of these critiques, as well as other potential explanations for different results between the first two studies, we conduct a large‐scale replication field experiment. We find no evidence that this minor wording change increases turnout levels. This research provides new evidence that the strategy of invoking the self does not appear to consistently increase turnout and calls into question whether subtle linguistic cues have outsized behavioral effects.     

Combining Indian and Western Spiritual Psychology: Applications to Health and Social Renewal

We introduce the topic of Indian/US collaboration in studying religion and spirituality (R/S), providing both historical and philosophical context. A fully in-depth and comprehensive study of R/S will require taking into account three potential types and sources of knowledge: (1) theoretically and intellectually oriented knowledge as exemplified by William James; (2) empirically oriented knowledge as exemplified by Gordon Allport; and (3) experience- and realization-derived knowledge based on reports from eminent spiritual figures. We sketch the distinct but mutually informative challenges of clinical and epistemic integration. We suggest several topics for future collaboration, arguing that the most comprehensive study of R/S will require combining the western attention to empirical knowledge with the Indian psychology movement’s attention to realization-derived knowledge. Suggested topics include processes of learning from spiritual exemplars and teachers; health effects from engagement in Hindu or other Indian religious practice; psychological and health effects of specific spiritual practices; the importance and influence of the focus used in meditation; the effects of japam, Ramnam, or similar repeated short prayers; how diverse spiritual practices affect mindfulness; and the nature and means of fostering skills for living in a religiously plural society.     

Indian Spirituality: How Relevant is Pargament’s Framework?

The psychology of religion and spirituality is a topic of increasing interest in India as well as in the West. An internationally influential framework for defining religion and spirituality has been developed by US psychologist Kenneth Pargament, who conceptualizes spirituality and religion as search processes related to sacred realities. Pargament’s framework has been found to resonate across multiple cultures and has guided and informed empirical research in Jewish, Christian, and Muslim populations. The present paper argues that Pargament’s framework can also coherently resonate with Hinduism and other indigenous Indian religious beliefs and practices. We conclude that future studies of religion and spirituality in Indian contexts may benefit by framing their investigations with reference to Pargament’s approach. Such framing need not be uncritical and would help bring Indian psychology of spirituality/religion in closer contact with psychology of spirituality/religion in other parts of the world, benefiting both India and the worldwide psychology of religion and spirituality.     

Eknath Easwaran’s Mantram and Passage Meditation as Applied Indian Psychology: Psycho-Spiritual and Health Effects

We review the life and legacy of Eknath Easwaran (1910–1999) from the perspective of modern and Indian Psychology. A Kerala-born professor of English literature, Easwaran in 1959 travelled to the USA where he taught a system of eight spiritual practices known as passage meditation (PM). Its characteristic features include its meditative focus on memorized inspirational passages and using mantram repetition as a primarily “portable” practice throughout the day. The PM method is distinctive in emphasizing the principle, otherwise neglected in the modern psychology of meditation, that “we become what we meditate on”—a principle that possesses a basis in traditional Indian sources that include the Vedas, Puranas, Adi ?a?kara, and Ramakrishna Paramahamsa. Two major programs of empirical research have evaluated Easwaran’s practices, each publishing multiple randomized controlled trials. We summarize findings from (i) studies of the full PM program, and (ii) studies of the Mantram Repetition Program (MRP), based on three of the eight PM points. Randomized evidence links each program to reduced stress, improved mental health, improved mindfulness, and increases in various spiritual measures. We describe ways that PM/MRP empirical research has reflected Indian Psychology perspectives, and suggest that Easwaran’s legacy enriches Indian Psychology with added value in at least three ways: emphasizing the importance of the choice of meditative focus, offering universally framed support for devotional (bhakti) orientations to spirituality, and supplying tools for improving how spiritual diversity is addressed in modern institutions such as health care, schools, and other organizations.     

Discrepant Data and Improbable Results: An Examination of Vohs,Mead, and Goode (2006)

A highly cited article by Vohs, Mead, and Goode (2006) reported several experiments in which an incidental reminder of money produced large effects on subsequent behaviors unrelated to money. We attempted 2 high-powered direct replications of the first experiment, which found that money-primed subjects worked on a puzzle nearly twice as long as controls before quitting. The replication studies showed no evidence of money priming. Moreover, 25% of the subjects in our studies solved the puzzle correctly or incorrectly, whereas none reportedly did so in the original study. We also list anomalies in the reported results of the original study.     

Narrative self-constitution and vulnerability to co-authoring

All people are vulnerable to having their self-concepts shaped by others. This article investigates that vulnerability using a theory of narrative self-constitution. According to narrative self-constitution, people depend on others to develop and maintain skills of self-narration and they are vulnerable to having the content of their self-narratives co-authored by others. This theoretical framework highlights how vulnerability to co-authoring is essential to developing a self-narrative and, thus, the possibility of autonomy. However, this vulnerability equally entails that co-authors can undermine autonomy by contributing disvalued content to the agent’s self-narrative and undermining her authorial skills. I illustrate these processes with the first-hand reports of several women who survived sexual abuse as children. Their narratives of survival and healing reveal the challenges involved in (re)developing the skills required to manage vulnerability to co-authoring and how others can help in this process. Finally, I discuss some of the implications of co-authoring for the healthcare professional and the therapeutic relationship.