Measurement invariance of the moral vitalism scale across 28 cultural groups

Moral vitalism refers to a tendency to view good and evil as actual forces that can influence people and events. The Moral Vitalism Scale had been designed to assess moral vitalism in a brief survey form. Previous studies established the reliability and validity of the scale in US-American and Australian samples. In this study, the cross-cultural comparability of the scale was tested across 28 different cultural groups worldwide through measurement invariance tests. A series of exact invariance tests marginally supported partial metric invariance, however, an approximate invariance approach provided evidence of partial scalar invariance for a 5-item measure. The established level of measurement invariance allows for comparisons of latent means across cultures. We conclude that the brief measure of moral vitalism is invariant across 28 cultures and can be used to estimate levels of moral vitalism with the same precision across very different cultural settings.Peer reviewe

Social mindfulness predicts concern for nature and immigrants across 36 nations

People cooperate every day in ways that range from largescale contributions that mitigate climate change to simple actions such as leaving another individual with choice – known as social mindfulness. It is not yet clear whether and how these complex and more simple forms of cooperation relate. Prior work has found that countries with individuals who made more socially mindful choices were linked to a higher country environmental performance – a proxy for complex cooperation. Here we replicated this initial finding in 41 samples around the world, demonstrating the robustness of the association between social mindfulness and environmental performance, and substantially built on it to show this relationship extended to a wide range of complex cooperative indices, tied closely to many current societal issues. We found that greater social mindfulness expressed by an individual was related to living in countries with more social capital, more community participation and reduced prejudice towards immigrants. Our findings speak to the symbiotic relationship between simple and more complex forms of cooperation in societies

A 32-society investigation of the influence of perceived economic inequality on social class stereotyping

International audienceThere is a growing body of work suggesting that social class stereotypes are amplified when people perceive higher levels of economic inequality-that is, the wealthy are perceived as more competent and assertive and the poor as more incompetent and unassertive. The present study tested this prediction in 32 societies and also examines the role of wealth-based categorization in explaining this relationship. We found that people who perceived higher economic inequality were indeed more likely to consider wealth as a meaningful basis for categorization. Unexpectedly, however, higher levels of perceived inequality were associated with perceiving the wealthy as less competent and assertive and the poor as more competent and assertive. Unpacking this further, exploratory analyses showed that the observed tendency to stereotype the wealthy negatively only emerged in societies with lower social mobility and democracy and higher corruption. This points to the importance of understanding how socio-structural features that co-occur with economic inequality may shape perceptions of the wealthy and the poor

Moral expansiveness around the world:The role of societal factors across 36 countries

International audienceWhat are the things that we think matter morally, and how do societal factors influence this? To date, research has explored several individual-level and historical factors that influence the size of our ‘moral circles.' There has, however, been less attention focused on which societal factors play a role. We present the first multi-national exploration of moral expansiveness—that is, the size of people’s moral circles across countries. We found low generalized trust, greater perceptions of a breakdown in the social fabric of society, and greater perceived economic inequality were associated with smaller moral circles. Generalized trust also helped explain the effects of perceived inequality on lower levels of moral inclusiveness. Other inequality indicators (i.e., Gini coefficients) were, however, unrelated to moral expansiveness. These findings suggest that societal factors, especially those associated with generalized trust, may influence the size of our moral circles

The perceived vulnerability to disease scale: Cross‐cultural measurement invariance and associations with fear of COVID‐19 across 16 countries

Using cross‐sectional data from N = 4274 young adults across 16 countries during the COVID‐19 pandemic, we examined the cross‐cultural measurement invariance of the perceived vulnerability to disease (PVD) scale and tested the hypothesis that the association between PVD and fear of COVID‐19 is stronger under high disease threat [that is, absence of COVID‐19 vaccination, living in a country with lower Human Development Index (HDI) or higher COVID‐19 mortality]. Results supported a bi‐factor Exploratory Structural Equation Modeling model where items loaded on a global PVD factor, and on the sub‐factors of Perceived Infectability and Germ Aversion. However, cross‐national invariance could only be obtained on the configural level with a reduced version of the PVD scale (PVD‐r), suggesting that the concept of PVD may vary across nations. Moreover, higher PVD‐r was consistently associated with greater fear of COVID‐19 across all levels of disease threat, but this association was especially pronounced among individuals with a COVID‐19 vaccine, and in contexts where COVID‐19 mortality was high. The present research brought clarity into the dimensionality of the PVD measure, discussed its suitability and limitations for cross‐cultural research, and highlighted the pandemic‐related conditions under which higher PVD is most likely to go along with psychologically maladaptive outcomes, such as fear of COVID‐19

The misasandry myth: An inaccurate stereotype about feminists' attitudes toward men

In six studies, we examined the accuracy and underpinnings of the damaging stereotype that feminists harbor negative attitudes toward men. In Study 1 (n = 1,664), feminist and nonfeminist women displayed similarly positive attitudes toward men. Study 2 (n = 3,892) replicated these results in non-WEIRD countries and among male participants. Study 3 (n = 198) extended them to implicit attitudes. Investigating the mechanisms underlying feminists’ actual and perceived attitudes, Studies 4 (n = 2,092) and 5 (nationally representative UK sample, n = 1,953) showed that feminists (vs. nonfeminists) perceived men as more threatening, but also more similar, to women. Participants also underestimated feminists’ warmth toward men, an error associated with hostile sexism and a misperception that feminists see men and women as dissimilar. Random-effects meta-analyses of all data (Study 6, n = 9,799) showed that feminists’ attitudes toward men were positive in absolute terms and did not differ significantly from nonfeminists'. An important comparative benchmark was established in Study 6, which showed that feminist women's attitudes toward men were no more negative than men's attitudes toward men. We term the focal stereotype the misandry myth in light of the evidence that it is false and widespread, and discuss its implications for the movement

Personal Relative Deprivation and Locus of Control

We investigated the relationship between personal relative deprivation (PRD)—resentment from the belief that one is worse off than people who are similar to oneself—and locus of control. Research has yet to comprehensively investigate whether PRD is associated with a tendency to favor external (vs.internal) explanations for self- and other-relevant outcomes. Eight studies (Ntotal = 6729) employed cross-sectional, experimental, and (micro)longitudinal designs and used established trait and state measures of PRD and loci of control. Participants higher in PRD adopted more external (vs. internal) explanations for others' outcomes while controlling for socio- demographics (e.g., socioeconomic status; Studies 1–4). This relationship was mediated by a lowered sense of personal control (Study 1) and evident in a cross-national sample of participants in Asia (Study 2). PRD is more robustly associated with external than internal explanations for self and other-relevant outcomes (Studies 5–8), and within-person changes in PRD are positively associated with within-person changes in external explanations (month-to-month and day-to-day; Studies 7–8). Findings indicate that PRD is positively associated with external locus of control independent of socioeconomic status, within and between people, and across cultures. This research highlights the implications of PRD for people's construal of the causal forces that govern their lives

Concern with COVID-19 pandemic threat and attitudes towards immigrants: The mediating effect of the desire for tightness

Tightening social norms is thought to be adaptive for dealing with collective threat yet it may have negative consequences for increasing prejudice. The present research investigated the role of desire for cultural tightness, triggered by the COVID-19 pandemic, in increasing negative attitudes towards immigrants. We used participant-level data from 41 countries (N = 55,015) collected as part of the PsyCorona project, a crossnational longitudinal study on responses to COVID-19. Our predictions were tested through multilevel and SEM models, treating participants as nested within countries. Results showed that people’s concern with COVID19 threat was related to greater desire for tightness which, in turn, was linked to more negative attitudes towards immigrants. These findings were followed up with a longitudinal model (N = 2,349) which also showed that people’s heightened concern with COVID-19 in an earlier stage of the pandemic was associated with an increase in their desire for tightness and negative attitudes towards immigrants later in time. Our findings offer insight into the trade-offs that tightening social norms under collective threat has for human groups

Happiness around the world: A combined etic-emic approach across 63 countries.

What does it mean to be happy? The vast majority of cross-cultural studies on happiness have employed a Western-origin, or "WEIRD" measure of happiness that conceptualizes it as a self-centered (or "independent"), high-arousal emotion. However, research from Eastern cultures, particularly Japan, conceptualizes happiness as including an interpersonal aspect emphasizing harmony and connectedness to others. Following a combined emic-etic approach (Cheung, van de Vijver & Leong, 2011), we assessed the cross-cultural applicability of a measure of independent happiness developed in the US (Subjective Happiness Scale; Lyubomirsky & Lepper, 1999) and a measure of interdependent happiness developed in Japan (Interdependent Happiness Scale; Hitokoto & Uchida, 2015), with data from 63 countries representing 7 sociocultural regions. Results indicate that the schema of independent happiness was more coherent in more WEIRD countries. In contrast, the coherence of interdependent happiness was unrelated to a country's "WEIRD-ness." Reliabilities of both happiness measures were lowest in African and Middle Eastern countries, suggesting these two conceptualizations of happiness may not be globally comprehensive. Overall, while the two measures had many similar correlates and properties, the self-focused concept of independent happiness is "WEIRD-er" than interdependent happiness, suggesting cross-cultural researchers should attend to both conceptualizations

COVID-19 cases correlate with greater acceptance coping in flexible cultures: A cross-cultural study in 26 countries

The current study examines whether the prevalence of COVID-19 cases and cultural flexibility correlate to one's use of acceptance coping across 26 cultures. We analyzed data from 7476 participants worldwide at the start of the first outbreak from March 2020 to June 2020. Results showed that cultural flexibility moderated the relationship between COVID-19 cases and individuals' acceptance coping strategies. Specifically, for cultures with high flexibility, COVID-19 cases correlated with more acceptance coping; for cultures with low flexibility, COVID-19 cases correlated with less acceptance coping. This result demonstrates how participants from flexible cultures can coexist with the realistic challenges and suffering faced during this pandemic