The self-importance of moral identity

Recent theorizing in moral psychology extends rationalist models by calling attention to social and cultural influences (J. Haidt, 2001). Six studies using adolescents, university students, and adults measured the associations among the self-importance of moral identity, moral cognitions, and behavior. The psychometric properties of the measure were assessed through an examination of the underlying factor structure (Study 1) and convergent, nomological, and discriminant validity analyses (Studies 2 and 3). The predictive validity of the instrument was assessed by examinations of the relationships among the self-importance of moral identity, various psychological outcomes, and behavior (Studies 4, 5, and 6). The results are discussed in terms of models of moral behavior, social identity measurement, and the need to consider moral self-conceptions in explaining moral conduct.     

A relational model of workplace victimization: social roles and patterns of victimization in dyadic relationships

This article proposes a model of the ways in which dyadic interactions between employees who occupy 1 of 4 archetypal social roles in organizations can lead to either episodic or institutionalized patterns of victimization. The model shows how the occurrence of victimization involving these 4 role types is influenced by organizational variables such as power differences, culture, and access to social capital. The model integrates behavioral and social structural antecedents of victimization to develop a relational perspective on the dynamics of harmful behavior in the workplace.     

Evidence for two facets of pride in consumption: Findings from luxury brands

This paper documents the multifaceted nature of pride in consumer behavior. Drawing on recent psychological research on pride, we provide evidence for two separate facets of pride in consumption. In a series of studies, we propose a model wherein luxury brand consumption and pride are systematically interrelated. Whereas authentic (but not hubristic) pride leads to a heightened desire for luxury brands, hubristic (but not authentic) pride is the outcome of these purchases, and is the form of pride signaled to observers by these purchases. Further, we show that these effects are generally exacerbated for those low in narcissism. These findings shed new light on why consumers purchase luxury brands, highlighting a paradox: these purchases may be sought out of heightened feelings of accomplishment (and not arrogance), but they instead signal arrogance to others (rather than accomplishment).     

The Catholic Church,moral doctrine,and HIV prevention in Recife,Brazil: Negotiating the contradictions between religious belief and the realities of everyday life

Religious beliefs have had a key role in shaping local responses to HIV and AIDS. As the world's largest Catholic country, Brazil is no exception. Yet little research has been conducted to document how religious doctrine is enacted in practice among its lay leaders and followers. In this article, we present ethnographic research from Recife, Brazil, conducted to understand the way in which religious doctrines are interpreted at a local level. Contextualised within the sociology of contemporary Brazilian Catholicism, we draw on interviews with clergy members, lay leaders, and parishioners to discuss how the Catholic Church's vision of sexuality translates into everyday lives of its followers. We explore the disjuncture between the Catholic ideals of fidelity and delaying sex until marriage with the everyday reality of the Church's followers, highlighting the role that gender plays in defining sexual roles and expectations. We conclude by posing questions for future research and HIV prevention strategies considering the formal institutional response of the Brazilian Catholic Church to AIDS on the one hand, and the social and cultural contexts in which Catholics live their daily lives on the other.     

Punishing Those Responsible for the Prison Abuses at Abu Ghraib: The Influence of the Negative Reciprocity Norm (NRN)

The negative reciprocity norm (NRN) is the personal moral code specifying retaliation as a proper response to wrongdoing ( Eisenberger, Lynch, Aselage, & Rohdieck, 2004 ). We examined the role of negative reciprocity in interpreting and reacting to the prison abuses at Abu Ghraib. Results showed that people who believed that American soldiers behaved wrongly at Abu Ghraib were more likely to view punishing the soldiers responsible as a highly moral response and were less likely to contribute money to a charitable organization that helps American soldiers. These relationships were only present among those highly endorsing the negative reciprocity norm.     

Spontaneous object recognition in capuchin monkeys: assessing the effects of sex,familiarization phase and retention delay

Animal Cognition - The spontaneous object recognition (SOR) task is a versatile and widely used memory test that was only recently established in nonhuman primates (marmosets). Here, we extended...     

Newman and Quasi-Fideism: A Reply to Duncan Pritchard

Abstract: In recent years, Duncan Pritchard has developed a position in religious epistemology called quasi-fideism that he claims traces back to John Henry Newman's treatment of the rationality of religious belief. In this paper, we give three reasons to think that Pritchard's reading of Newman as a quasi-fideist is mistaken. First, Newman's parity argument does not claim that religious and non-religious beliefs are on a par because both are groundless; instead, for Newman, they are on a par because both often stem from implicit rather than explicit reasoning. Second, pace Pritchard, Newman's distinction between simple and complex assent does not map onto the Wittgensteinian distinction between groundless hinge commitments and beliefs that flow from these hinges. For Newman, simple and complex assent differ in terms of the believer's level of awareness of their grounds. Third, and finally, Newman does not reject Locke's evidentialism in toto. Instead, he argues that certitude is not restricted to beliefs stemming from intuition and demonstration but often rightly includes probabilistically supported (or fallibly evidenced) beliefs.     

论存在者与本质

本文首先从逻辑学与本体论的区分入手,强调了本质概念和存在概念的本体论或实存论性质,提出了一条区别于传统思辨哲学的从经验的存在者到先验的存在者的致思路线;尔后依次从质料与形式、本质与存在、主体与偶性三个层面阐述了阿奎那的本质特殊学说和实体（单纯实体和复合实体）学说;最后则强调了作为“第一存在”的“绝对单纯性”的上帝的本体论地位和形而上学意义。     

An extension of uncertainty management theory to the self: the relationship between justice, social comparison orientation, and antisocial work behaviors

A multisource field study of 103 employees and their supervisors tested an extension of uncertainty management theory (E. A. Lind & K. Van den Bos, 2002; K. Van den Bos & E. A. Lind, 2002). According to this theory, persons high in social comparison orientation (F. X. Gibbons & B. P. Buunk, 1999) experience chronic uncertainty about the self. It was hypothesized that this should strengthen the effects of interactional and procedural justice perceptions on antisocial work behaviors. As predicted, the negative relationship between employee perceptions of interactional justice and supervisory ratings of antisocial work behaviors was stronger for people who are high as compared with low in social comparison orientation. Results provide evidence for an extension of uncertainty management theory to the self-domain.     

A grotesque and dark beauty: How moral identity and mechanisms of moral disengagement influence cognitive and emotional reactions to war

Two studies examine the extent to which moral identity and moral disengagement jointly drive reactions to war. Study 1 finds support for a hypothesized positive relationship between moral disengagement and the perceived morality of a highly punitive response to the perpetuators of the September 11th attacks. It also finds that this effect was eliminated for participants who place high self-importance on their moral identities. Study 2 finds that moral disengagement effectively reduced the extent to which participants experienced negative emotions in reaction to abuses of Iraqi detainees by American soldiers; however, the effectiveness of moral disengagement was negated when participants’ moral identities were primed.