Money, moral transgressions, and blame

Two experiments tested participants' attributions for others' immoral behaviors when conducted for more versus less money. We hypothesized and found that observers would blame wrongdoers more when seeing a transgression enacted for little rather than a lot of money, and that this would be evident in observers' hand-washing behavior. Experiment 1 used a cognitive dissonance paradigm. Participants (N = 160) observed a confederate lie in exchange for either a relatively large or a small monetary payment. Participants blamed the liar more in the small (versus large) money condition. Participants (N = 184) in Experiment 2 saw images of someone knocking over another to obtain a small, medium, or large monetary sum. In the small (versus large) money condition, participants blamed the perpetrator (money) more. Hence, participants assigned less blame to moral wrong-doers, if the latter enacted their deed to obtain relatively large sums of money. Small amounts of money accentuate the immorality of others' transgressions

Depression, School Performance, and the Veridicality of Perceived Grades and Causal Attributions

An external criterion was assessed to test whether depressives have distorted perceptions of covariation information and whether their attributions are consistent with this information. Students’ actual and self-perceived grades, depression status, and attributions for failures were assessed. Furthermore, partici pants estimated average grades. Generally, self-perceived own past grades were inflated. Depressed students and those with low grades distorted their own grades (but not the average grade) more to their favor than individuals low in depression and those with high grades. Depression went along with lower actual grades and with internal, stable, and global failure attributions. Mood differences in attributions were not due to differences in previous grades. Depressed individuals drew (unrealistically) more depressogenic causal inferences when they perceived average grades to be low than when average grades were perceived to be high. However, they (realistically) attributed failure more in a depressogenic fashion than did nondepressives when their own grade history was low

On pancultural self-enhancement: well-adjusted Taiwanese self-enhance on personally valued traits

Taiwanese participants made better-than-average judgments on collectivistic and individualistic traits, evaluated the personal importance of those traits, and completed measures of psychological adjustment (depression, perceived stress, subjective well-being, and satisfaction with life). Replicating findings from other East Asian samples, participants self-enhanced (i.e., regarded the self as superior to peers) more on collectivistic than individualistic attributes and assigned higher personal importance to the former than the latter. Moreover, better adjusted participants manifested a stronger tendency to self-enhance on personally important attributes. These data are consistent with the view that self-enhancement is a universal human motive that is expressed tactically and at odds with the assertion that self-enhancement is a uniquely Western phenomenon. <br/

Hopelessly Mortal: The Role of Mortality Salience, Immortality and Trait Self-esteem in Personal Hope

Do people lose hope when thinking about death? Based on Terror Management Theory, we predicted that thoughts of death (i.e., mortality salience) would reduce personal hope for people low, but not high, in self-esteem, and that this reduction in hope would be ameliorated by promises of immortality. In Studies 1 and 2, mortality salience reduced personal hope for people low in self-esteem, but not for people high in self-esteem. In Study 3, mortality salience reduced hope for people low in self-esteem when they read an argument that there is no afterlife, but not when they read “evidence” supporting life after death. In Study 4, this effect was replicated with an essay affirming scientific medical advances that promise immortality. Together, these findings uniquely demonstrate that thoughts of mortality interact with trait self-esteem to cause changes in personal hope, and that literal immortality beliefs can aid psychological adjustment when thinking about death. Implications for understanding personal hope, trait self-esteem, afterlife beliefs and terror management are discussed

State authenticity

State authenticity is the sense that one is currently in alignment with one’s true or real self. We discuss state authenticity as seen by independent raters, describe its phenomenology, outline its triggers, consider its well-being and behavioral implications, and sketch out a cross-disciplinary research agenda

Using self-definition to predict the influence of procedural justice on organizational, interpersonal, and job/task-oriented citizenship behaviors

An integrative self-definition model is proposed to improve our understanding of how procedural justice affects different outcome modalities in organizational behavior. Specifically, it is examined whether the strength of different levels of self-definition (collective, relational, and individual) each uniquely interact with procedural justice to predict organizational, interpersonal, and job/task-oriented citizenship behaviors, respectively. Results from experimental and (both single and multisource) field data consistently revealed stronger procedural justice effects (1) on organizational-oriented citizenship behavior among those who define themselves strongly in terms of organizational characteristics, (2) on interpersonal-oriented citizenship behavior among those who define themselves strongly in terms of their interpersonal relationships, and (3) on job/task-oriented citizenship behavior among those who define themselves weakly in terms of their distinctiveness or uniqueness. We discuss the relevance of these results with respect to how employees can be motivated most effectively in organizational settings

Changes in the relationship between self-reference and emotional valence as a function of dysphoria

The self-positivity bias is found to be an aspect of normal cognitive function. Changes in this bias are usually associated with changes in emotional states, such as dysphoria or depression. The aim of the present study was to clarify the role of emotional valence within self-referential processing. By asking non-dysphoric and dysphoric individuals to rate separately the emotional and self-referential content of a set of 240 words, it was possible to identify the differences in the relationship between self-reference and emotional valence, which are associated with dysphoria. The results support the existence of the self-positivity bias in non-dysphoric individuals. More interestingly, dysphoric individuals were able to accurately identify the emotional content of the word stimuli. They failed, however, to associate this emotional valence with self-reference. These findings are discussed in terms of attributional self-biases and their consequences for cognition

Holding on to the Goal or Letting It Go and Moving On? A Tripartite Model of Goal Striving

© The Author(s) 2018. Recent findings challenge the widely held motto of “never give up” in goal striving. There are situations in which it is of strategic interest to abandon an important goal and allocate resources to an alternative goal. The ability to realize whether a goal is attainable or not (and therefore the ability to make the “right choice” between goal persistence and goal disengagement or reengagement) is influenced by at least two key motivational factors: motivation for goal striving and a self-regulatory technique called mental contrasting with implementation intentions. The interplay between these two factors is as yet unexplored but holds promise for several conceptual and practical advancements in understanding the pursuit of challenging life goals. To this end, we propose a tripartite model of goal striving that integrates goal motivation and goal regulation

Specific and individuated death reflection fosters identity integration

Identity integration is the process wherein a person assimilates multiple or conflicting identities (e.g., beliefs, values, needs) into a coherent, unified self-concept. Three experiments examined whether contemplating mortality in a specific and individuated manner (i.e., via the death reflection manipulation) facilitated outcomes indicative of identity integration. Participants in the death reflection condition (vs. control conditions) considered positive and negative life experiences as equally important in shaping their current identity (Experiment 1), regarded self-serving values and other-serving values as equally important life principles (Experiment 2), and were equally motivated to pursue growth-oriented and security-oriented needs (Experiment 3). Death reflection motivates individuals to integrate conflicting aspects of their identity into a coherent self-concept. Given that identity integration is associated with higher well-being, the findings have implications for understanding the psychological benefits of existential contemplation