Conceptual beliefs about human values and their implications: human nature beliefs predict value importance, value trade-offs, and responses to value-laden rhetoric

Beliefs that may underlie the importance of human values were investigated in 4 studies, drawing on research that distinguishes natural-kind (natural), nominal-kind (conventional), and artifact (functional) beliefs. Values were best characterized by artifact and nominal-kind beliefs, as well as a natural-kind belief specific to the social domain, "human nature" (Studies 1 and 2). The extent to which values were considered central to human nature was associated with value importance in both Australia and Japan (Study 2), and experimentally manipulating human nature beliefs influenced value importance (Study 3). Beyond their association with importance, human nature beliefs predicted participants' reactions to value trade-offs (Study 1) and to value-laden rhetorical statements (Study 4). Human nature beliefs therefore play a central role in the psychology of values.     

Regulatory Focus Strategies Scale: A measure of individual differences in the endorsement of regulatory strategies

Regulatory focus theory proposes that people can have a promotion or a prevention focus when pursuing goals and choosing strategies. The Regulatory Focus Strategies Scale (RFSS), a scale that assesses the endorsement of promotion and prevention strategies for goal pursuit, is developed and validated in three studies. Exploratory and confirmatory factor analyses in Australia and Japan showed that promotion- and prevention-focused strategic endorsement formed two largely uncorrelated factors. The RFSS exhibits adequate reliability, and discriminant and convergent validity. A cross-cultural comparison showed that Australians were more promotion- but less prevention-focused than Japanese students. The RFSS provides an additional measure that is useful in future research on self-regulatory strategies.     

From social talk to social action: shaping the social triad with emotion sharing

Seemingly trivial social talk provides fertile ground for emotion sharing (a narrator and audience's realization that they experience the same emotional response toward a target), which in turn creates a coalition between the narrator and the audience, configures the narrator and audience's relationship with the target, and coordinates their target-directed action. In this article, the authors use 4 studies to investigate this thesis. In Studies 1 and 2--where participants rated scenarios in which narrators told them anecdotes--the authors found that when there was emotion sharing (a) participants were more bonded with narrators, (b) the narrator and audience's relationship with the target (as reflected in action tendencies) was determined by the emotionality of the anecdotes, and (c) they coordinated their target-directed actions. Study 3 demonstrated that this effect was indeed due to emotion sharing. Study 4 provided behavioral evidence for the effects of emotion sharing using a 2-person trust game. Together, these studies reveal that the everyday act of social talk is a powerful act that is able to shape the social triad of the narrator, the audience, and the social target, with powerful consequences for social structure and group action.     

Culture,essentialism, and agency: are individuals universally believed to be more real entities than groups?

Are human individuals universally seen to be more real entities (or more entitative, to use Campbell's, 1958, term) than social groups? Although the individual may be seen to be more entitative than social groups in the West, it is unclear whether this is the case in other cultures, especially in East Asia. Two aspects of perceived entitativity are distinguished: psychological essentialism (belief in the presence of essence‐like unchangeable properties) and agency (perception that a social entity is an agent), and examined for four social targets (individual, family, friendship group, and society) in three English‐speaking cultures (Australia, UK, and USA), three East Asian cultures (Hong Kong, Japan, and Korea), and two continental European cultures (Belgium and Germany). In all cultures, the individual person was seen to possess essence‐like unchangeable characteristics more than social groups (i.e. essentialized). As for agency, the individual person was seen to be more agentic than groups in Western cultures, but both individuals and groups were conferred an equal level of agency in East Asia. Individuals may be universally more essentialized than friendship groups and societies, but not always seen to be more agentic, than social groups. Implications of the results for conceptions of individualism and collectivism are discussed. Copyright © 2004 John Wiley & Sons, Ltd.     

Maintaining stereotypes in communication: Investigating memory biases and coherence-seeking in storytelling

When communicating, a general tendency exists for people to transmit more stereotype consistent (SC) than inconsistent (SI) information. Although some communicative factors have been shown to play a role, it is still not yet known the extent to which general memory biases (i.e. independent of communicative context) contribute to this phenomenon. To examine this issue, and to explore further mechanisms of the bias, the present paper presents quantitative and qualitative data of an experiment involving the transmission of a stereotype-relevant story through 20 four-person chains using the method of serial reproduction. An SC bias emerged when participants had an intention to communicate but not when they reproduced the story from memory with no such intention. Results also suggest that trying to tell a coherent story may be one further factor that contributes to the bias. These and other findings were discussed in terms of the role of communicative processes in maintaining stereotypes.     

A multiple‐method analysis of appraisal–emotion relationships: The case of the prosocial intergroup emotions

Despite its status as a prominent set of theories for explaining the elicitation and differentiation of emotions, much appraisal theory and research offer little indication of the nature of the relationship expected between appraisals and emotions. Here, we present a three‐study, multiple‐method analysis in which we examine numerous ways of testing appraisal–emotion relationships using the “prosocial” intergroup emotions—sympathy, anger, and guilt—as an example. Results show that the set of appraisal dimensions that appears strongly characteristic of an emotion varies depending on the kind of appraisal—emotion relationship hypothesised and the experimental methodology/statistical analysis used. These findings demonstrate the utility of explicit theorising about the nature of the relationship between emotions and appraisals, and show how the hypothesised appraisal–emotion relationship and choice of methodology can affect the structure of appraisal theories. We recommend an analysis across multiple methods to provide a more complete picture of a given set of appraisal–emotion relationships.     

A Social Psychology of Cultural Dynamics: Examining How Cultures Are Formed,Maintained, and Transformed

Social psychological research on culture has mainly focused on differences in psychological processes between cultural groups. However, in the globalizing world today, a complementary approach to culture, a social psychology of cultural dynamics, is emerging as a critical research program. Adopting a neo‐diffusionist meta‐theory of culture, it regards culture as emerging from the processes of cultural transmission in situated social activities, and examines the dynamics involved in the formation, maintenance, and transformation of culture over time. The paper reviews recent research on culture in this perspective and makes suggestions about future directions.     

ACCULTURATION INDICES AS A MEANS OF CONFIRMING CULTURAL DIFFERENCES

The acculturation of subjects from culture A to culture B can take three forms: the more acculturated subjects may make responses that are similar to the responses made by subjects from culture B (accommodation), they may go beyond B's position (overshooting), and they may move in the opposite direction from the position of the members of culture B (ethnic affirmation). The paper presents three sets of data concerning elements of subjective culture (role perceptions, behavioral intentions, and stereotypes), with subjects speaking Spanish and residing in the U.S. who are at three levels of acculturation. The data show that role perceptions and behavioral intentions are characterized mostly by accommodation, while stereotypes are characterized mostly by ethnic affirmation. A theoretical explanation of this pattern of results is that elements of subjective culture are linked to overt behavior both directly and indirectly. As members of culture A acculturate to culture B, their behavior becomes similar to the behavior of members of culture B. Those elements of subjective culture that are directly linked with this behavior change; however, those elements that are not directly linked do not change or even show ethnic affirmation. Testing of this theoretical formulation will require additional research. L'acculturation de sujets d'une culture A à une culture B peut prendre trois formes: Les sujets les plus acculturés peuvent donner des réponses qui sont semblables aux réponses données par des sujets de la culture B (accommodation), ils peuvent aller au-delà de la position de la culture B (surpassement) et ils peuvent aller dans une direction opposée de celle des membres de la culture B (affirmation ethnique). Cet article présente trois groupes de données qui concernent des éléments de culture subjective (perception des rôles, intentions comportementales et stéréotypes), avec des sujets hispanophones résidant aux Etats-Unis et des trois niveaux d'acculturation. Les données montrent que les perceptions de rôle et les intentions comportementales sont caractérisées surtout par l'accommodation tandis que les stéréotypes sont caractérisées surtout par l'affirmation ethnique. Une explication possible de ces résultats est que des éléments de culture subjective sont liés directement et indirectement au comportement ouvert. Le comportement de membres d'une culture A acculturés à une culture B devient similaire au comportement des membres de cette culture B. Les éléments de culture subjective qui sont directement liés à ce comportement changent; cependant les éléments qui ne lui sont pas liés restent inchangés ou présentent měme une affirmation ethnique. Des recherches supplémentaires seront nécessaires pour tester cette formulation théorique.