Belief in a just world for oneself versus others, social goals, and subjective well-being

The belief in a just world (BJW) affects subjective well-being and social behavior. However, its role in shaping the social goals that underlie behavior has not been investigated. Informed by the bidimensional model of BJW, the present study examined the relations of BJW for the self (BJW-self) versus BJW for other people (BJW-others) with social goals and subjective well-being in a sample of 398 university students. As predicted, BJW-self was positively related to affiliative social goals including nurturance, intimacy, and social development goals. In contrast, BJW-others was positively related to dominance and social demonstration goals. Consistent with the bidimensional model, BJW-self and BJW-others were related to most social goals in opposing directions. The present findings indicate that BJW-self and BJW-others is not only relevant to how people act in relation to others, but also why they act the way they do

Maturity and Well-Being: Consistent Associations Across Samples and Measures

Introduction: Researchers have noted an association between maturity and well-being. However, this body of research uses different measures and conceptualizations of maturity (e.g., ego development, psychosocial maturity) and often only a few indicators of well-being. In the present research, we examined associations between a single self-rated measure of maturity and a variety of different indicators of well-being. Furthermore, we examined this association across a variety of samples. We hypothesized that maturity will show a positive relationship with measures related to well-being. Methods: Samples of college students (Studies 1, 3, 4), Star Wars fans (Study 2), and individuals in the U.S., Canada, Brazil, Vietnam, and India (Study 5) completed a short measure of maturity and measures related to well-being. Results: Across the studies, self-rated maturity was consistently positively correlated with various indicators of well-being (e.g., psychological, physical) and related constructs (e.g., self-compassion, empathy). Conclusion: The results highlight the association between maturity and well-being. Furthermore, the results address the fragmented nature of this association in the literature by showing consistent relationships with a variety of well-being indicators with a single measure of maturity. Assessments of maturity may be beneficial in hiring decisions and student evaluation in the healthcare profession

Growth Motivation and Well-Being in the U.S., Japan, Guatemala, and India

The present study examined how the Growth Motivation Index (GMI; J. J. Bauer et al., 2015) related to well-being and identity exploration in samples from the U.S., Japan, Guatemala, and India. The GMI has two facets. GMI-reflective measures the motive to cultivate critical self-reflection and intellectual development, whereas GMI-experiential measures the motive to cultivate personally meaningful activities and relationships. We expected and found that, when comparing the two GMI facets simultaneously, GMI-reflective predicted well-being in countries ranked as having collectivist but not individualist cultures, whereas GMI-experiential predicted well-being in countries ranked as having individualist but not collectivist cultures. GMI-reflective predicted identity exploration across cultures. Implications for growth motivation and culture are discussed

The internal consistency reliability of the Santosh-Francis Scale of Attitude toward Hinduism among students in India

The Santosh–Francis Scale of Attitude toward Hinduism was originally developed and tested among Hindus in the UK as part of a programme designed to assess religious affect across faith traditions. The present study tests the internal consistency reliability and construct validity of the instrument among 149 students in Karnatak University Dharwad (74 males and 75 females), India. The data demonstrated an alpha coefficient of .90, suggesting a high level of internal consistency reliability and commending the instrument for further application within Hindu communities

The perception of spontaneous and volitional laughter across 21 societies

Data available at https://dataverse.harvard.edu/ dataverse/laughterperception</p

Mind your meat : religious differences in the social perception of animals

While previous work demonstrated that animals are categorised based on their edibility, little research has systematically evaluated the role of religion in the perception of animal edibility, particularly when specific animals are deemed sacred in a religion. In two studies, we explored a key psychological mechanism through which sacred animals are deemed inedible by members of a faith: mind attribution. In Study 1, non-vegetarian Hindus in Singapore (N = 70) evaluated 19 animals that differed in terms of their sacredness and edibility. Results showed that participants categorised animals into three groups: holy animals (high sacredness but low edibility), food animals (low sacredness but high edibility) and neutral animals (low sacredness and low edibility). Holy animals were deemed to possess greater mental life compared to other animal categories. In Study 2, we replicated this key finding with Hindus in India (N = 100), and further demonstrated that the observed pattern of results was specific to Hindus but not Muslims (N = 90). In both studies, mind attribution mediated the negative association between sacredness and edibility. Our findings illustrate how religious groups diverge in animal perception, thereby highlighting the role of mind attribution as a crucial link between sacredness and edibility.Published versio

Intentional Sin and Accidental Virtue? Cultural Differences in Moral Systems Influence Perceived Intentionality

Indians and U.S. Americans view harmful actions as morally wrong, but Indians are more likely than U.S. Americans to perceive helping behaviors as moral imperatives. We utilize this cultural variability in moral belief systems to test whether and how moral considerations influence perceptions of intentionality (as suggested by theories of folk psychology). Four experiments found that Indians attribute more intentionality than U.S. Americans for helpful but not harmful (Studies 1–4) or neutral side effects (Studies 2 and 3). Also, cross-cultural differences in intentionality judgments for positive actions reflect stronger praise motives (Study 3), and stronger devotion to religious beliefs and practices among Hindus (Study 4). These results provide the first direct support for the claim that features of moral belief systems influence folk psychology, and further suggest that the influence is not inherently asymmetrical; motivation to either blame or praise can influence judgments of intentionality

Intentional Sin and Accidental Virtue? Cultural Differences in Moral Systems Influence Perceived Intentionality

Indians and U.S. Americans view harmful actions as morally wrong, but Indians are more likely than U.S. Americans to perceive helping behaviors as moral imperatives. We utilize this cultural variability in moral belief systems to test whether and how moral considerations influence perceptions of intentionality (as suggested by theories of folk psychology). Four experiments found that Indians attribute more intentionality than U.S. Americans for helpful but not harmful (Studies 1–4) or neutral side effects (Studies 2 and 3). Also, cross-cultural differences in intentionality judgments for positive actions reflect stronger praise motives (Study 3), and stronger devotion to religious beliefs and practices among Hindus (Study 4). These results provide the first direct support for the claim that features of moral belief systems influence folk psychology, and further suggest that the influence is not inherently asymmetrical; motivation to either blame or praise can influence judgments of intentionality