Explaining unexplainable food choices

In recent years, psychologists have started to investigate the downstream consequences of nonconsciously activated behaviour (acting in an ‘explanatory vacuum’). Results have shown that when such behaviour is norm‐violating, people experience a need to confabulate reasons for this behaviour. The present paper aims to add more convincing evidence for this assumption. Study 1 addresses this question by replicating Study 2 of Adriaanse, Weijers, De Ridder, De Witt Huberts, and Evers ( 2014 ) while adding a condition in which people are post hoc provided with an explanation for their behaviour. Study 2 addresses this question by explicitly demanding an explanation for a nonconsciously steered choice. Both studies were conducted in the context of eating behaviour. Results of both studies were indicative of confabulation as a downstream consequence of nonconsciously steered eating behaviour (Study 1) or food choice (Study 2). Future research should address the potential of confabulated reasons spilling over to next occasions.     

Materialism, status consumption, and consumer independence

Materialism influences many people. We focus on two aspects of this influence: reactions to prestige products and to the influence of others. A study of 187 U.S. student consumers shows that materialism is positively related to buying products that confer status. In contrast, materialism is negatively related to consumer independence, an enduring tendency to pay minimal attention to the prescribed norms of other consumers and to make product and brand decisions according to personal preferences. Consuming products for status is also negatively related to consumer independence. Moreover, the association between materialism and consumer independence is completely mediated by consuming for status. Materialism urges consumers to be status conscious so that they follow social norms in purchasing, but seeking status through goods is avoided by less materialistic, independent consumers. A second study (n = 258) also using student consumers confirmed these results.     

Forgiveness and Interpersonal Relationships: A Nepalese Investigation

ABSTRACT

The present study examined the practice of forgiveness in Nepal. A model relating collectivism and forgiveness was examined. Participants (N = 221) completed measures of collectivism, individualism, forgiveness, conciliatory behavior, and motivations for avoidance and revenge toward the offender. Collectivism was positively related to forgiveness. Forgiveness was strongly related to conciliatory behavior and motivations for avoidance and revenge toward the offender. Decisional forgiveness was a stronger predictor of motivations for revenge than was emotional forgiveness.     

Horizontal and Vertical Individualism and Collectivism Among College Students in the United States,Taiwan, and Argentina

Abstract

Among college students in the United States, Taiwan, and Argentina, the author examined the strength of 4 cultural patterns (horizontal collectivism, vertical collectivism, horizontal individualism, vertical individualism; H. C. Triandis, 1995). A 3-group confirmatory factor analysis established the measurement equivalence among the 3 samples before the comparison. The Taiwanese and the Argentine samples were more vertically collectivist than the U.S. sample. The U.S. and the Taiwanese samples were more vertically individualistic than the Argentine sample. The U.S. sample was more horizontally individualistic than the Argentine sample, which, in turn, was more horizontally individualistic than the Taiwanese sample.     

The effects of individualistic‐collectivistic value orientations on non‐fatal suicidal behavior and attitudes in Turkish adolescents and young adults

This study aimed at investigating the effects of individualistic‐collectivistic value orientations on non‐fatal suicidal behavior and attitudes in Turkish adolescents and young adults. A questionnaire containing measures of individualism, collectivism (INDCOL), non‐fatal suicidal behaviors and suicidal attitudes was used to collect the data. The results showed that both suicidal ideation and attempts were significantly more frequent in participants classified as individualist than those who were classified as collectivist on the basis of INDCOL scale scores. Participants with individualistic tendencies displayed more permissive attitudes toward suicide than those with collectivistic tendencies but collectivists believed to a greater extent than the individualists that people should communicate suicidal problems to others. Participants with collectivistic tendencies showed more accepting and helping reactions to an imagined suicidal friend than those with individualistic tendencies. Suicidal ideation and attempts were more common among adolescents than young adults. The findings suggest that individualistic and collectivistic value orientations and developmental status specific stressors play a role in the distribution of nonfatal suicidal behavior and the nature of suicidal attitudes.     

Spiritual But Not Religious? Beyond Binary Choices in the Study of Religion

“Spirituality” often has been framed in social science research as an alternative to organized “religion,” implicitly or explicitly extending theoretical arguments about the privatization of religion. This article uses in‐depth qualitative data from a religiously diverse U.S. sample to argue that this either/or distinction not only fails to capture the empirical reality of American religion, it does no justice to the complexity of spirituality. An inductive discursive analysis reveals four primary cultural “packages,” or ways in which people construct the meaning of spirituality in conversation: a Theistic Package tying spirituality to personal deities, an Extra‐Theistic Package locating spirituality in various naturalistic forms of transcendence, an Ethical Spirituality focusing on everyday compassion, and a contested Belief and Belonging Spirituality tied to cultural notions of religiosity. Spirituality, then, is neither a diffuse individualized phenomenon nor a single cultural alternative to “religion.” Analysis of the contested evaluations of Belief and Belonging Spirituality allows a window on the “moral boundary work” being done through identifying as “spiritual but not religious.” The empirical boundary between spirituality and religion is far more orous than is the moral and political one.     

个体主义的地区差异和代际变迁

个体主义作为一个重要的文化维度, 是指强调注重自我的独立性、重视个人目标和成就的价值取向。个体主义的测量方法包括自我报告、启动法以及心外之物的客观指标测量。近来气候—经济理论和病原体假说等新的影响个体主义的因素被证实。个体主义不仅存在着文化之间差异, 同时也存在着同一文化内部的地区(州、省)差异。另外, 从纵向的角度利用大数据和客观指标发现, 同一文化内个体主义呈现逐渐增强的代际变化趋势。未来个体主义的研究要从多种测量方法来综合考察。     

Team Spirit,Team Chemistry,and Neuroethics

Abstract

This paper examines the phenomenon of team spirit from a neurobiological point of view. It argues that ethical judgment should be involved in understanding and evaluating the idea. Adopting a liberal individualist point of view helps us understand the phenomenology of team spirit, while also helping us to articulate a critique of communitarian approaches that celebrate the sort of de-individuation that occurs in team spirit. The paper recognizes further complexity in terms of cross-cultural issues, as well as the tendency to toward reductionism. It concludes by imagining a thought experiment involving chemically enhanced team spirit, which shows how our larger ethical framework helps us evaluate possible responses.     

On the transformative character of collective intentionality and the uniqueness of the human

Current debates on collective intentionality focus on the cognitive capacities, attitudes, and mental states that enable individuals to take part in joint actions. It is typically assumed that collective intentionality is a capacity which is added to other, pre-existing, capacities of an individual and is exercised in cooperative activities like carrying a table or painting a house together. We call this the additive account because it portrays collective intentionality as a capacity that an individual possesses in addition to her capacity for individual intentionality. We offer an alternative view according to which the primary entity to which collective intentionality has to be ascribed is not the human individual, but a “form of life.” As a feature of a form of life, collective intentionality is something more than the specific capacity exercised by an individual when she cooperates with others. Collective intentionality transforms all the capacities of the bearers of this specific form of life. We thus call our proposal the transformative account of collective intentionality.     

Are there limits to collectivism? Culture and children's reasoning about lying to conceal a group transgression

This study explored the effects of collectivism on lying to conceal a group transgression. Seven‐, 9‐, and 11‐year‐old US and Chinese children (N=374) were asked to evaluate stories in which protagonists either lied or told the truth about their group's transgression and were then asked about either the protagonist's motivations or justification for their own evaluations. Previous research suggests that children in collectivist societies such as China find lying for one's group to be more acceptable than do children from individualistic societies such as the United States. The current study provides evidence that this is not always the case: Chinese children in this study viewed lies told to conceal a group's transgressions less favourably than did US children. An examination of children's reasoning about protagonists' motivations for lying indicated that children in both countries focused on an impact to self when discussing motivations for protagonists to lie for their group. Overall, results suggest that children living in collectivist societies do not always focus on the needs of the group. Copyright © 2010 John Wiley & Sons, Ltd.