Suchergebnisse

We examined how people construct their social identities from multiple group memberships—and whether intergroup contact can reduce prejudice by fostering more inclusive social identities. South Indian participants ( N = 351) from diverse caste backgrounds viewed 24 identity cards, each representing a person with whom participants shared none, one, two, or all of three group memberships (caste, religion, nationality). Participants judged each person as "us" or "not us," showing whom they included in their ingroup, and whom they excluded. Participants tended to exclude caste and religious minorities, replicating persistent social divides. Bridging these divides, cross-group friendship was associated with more inclusive identities which, in turn, were associated with more positive relations between an advantaged, an intermediate, and a disadvantaged caste group. Negative contact was associated with less inclusive identities. Contact and identity processes, however, did not affect entrenched opposition to (or undermine support for) affirmative action in advantaged and disadvantaged groups.

To advance understanding of conflict in families, responses to interpersonal transgressions were obtained from the perspective of the victim (transgression‐related interpersonal motivations [TRIMs]) and transgressor (perceived transgression‐related interpersonal motivations [PTRIMs]) in a sample of Indian families (N = 101). Mother, father, and a 12‐ to 14‐year‐old daughter indicated how he or she typically responds to transgressions by each of the other two family members, and how the two other family members perceived motivations toward the respondent following interpersonal transgressions. Social relations modeling showed strong actor effects for TRIMs and PTRIMs for all family members. Partner effects and relationship effects were appreciable for children but largely absent for mothers and fathers. Agreeableness and neuroticism correlated with motivations of forgivingness and forgivability, providing evidence for the dispositional nature of transgression‐related motivations. Analyses demonstrate the necessity of modeling forgiveness within a family context. The application of these findings is discussed.

This research is part of a program to identify common forms of forgiveness and study the outcomes associated with different ways of forgiving. Two samples, one in Canada ( N = 274) and one in India ( N = 159), completed a third version of the Reasons for Forgiving Questionnaire (R4FQ), several measures of individual differences, as well as measures of affect and mood while imagining their injurer. Nine R4FQ subscales were derived: For the Relationship, To Feel Better, Based on Principle, Because Injurer Reformed, To Demonstrate Moral Superiority, Because Understood Injurer, For God, Because of Social Pressure, and For Pragmatic Reasons. These subscales were differentially related to religiosity, attachment security, trait anger, collectivism, and individualism. Positive emotional outcomes were associated with forgiving for the relationship, based on principle, because injurer reformed, and because understood injurer. In contrast, negative outcomes were associated with forgiving To Demonstrate Moral Superiority, Because of Social Pressure, and For Pragmatic Reasons.

We present findings from a daily diary study that explored relative preferences for using each of six emotion regulation strategies and associations between those strategies and romantic relationship quality, as indicated by negative emotions experienced due to one's partner. We also investigate differences in these processes as predicted by country of residence (United States or India), since these countries differ on many aspects of social and emotional behavior. We hypothesized that a given emotion regulation strategy would be: 1) used more than the others, and 2) associated with lower negative emotions due to one's partner to the extent that its function fit with an individual's country of residence. The results provide both support for and evidence against our hypotheses, but in general suggest that culture can influence the preference for different emotion regulation strategies as well as their associations with negative emotional experiences in romantic relationships.

Politicians, philosophers, and rhetors engage in co-value argumentation: appealing to one value in order to support another value (e.g., "equality leads to freedom"). Across four experiments in the United Kingdom and India, we found that the psychological relatedness of values affects the persuasiveness of the arguments that bind them. Experiment 1 found that participants were more persuaded by arguments citing values that fulfilled similar motives than by arguments citing opposing values. Experiments 2 and 3 replicated this result using a wider variety of values, while finding that the effect is stronger among people higher in need for cognition and that the effect is mediated by the greater plausibility of co-value arguments that link motivationally compatible values. Experiment 4 extended the effect to real-world arguments taken from political propaganda and replicated the mediating effect of argument plausibility. The findings highlight the importance of value relatedness in argument persuasiveness.

Politicians, philosophers, and rhetors engage in co-value argumentation: appealing to one value in order to support another value (e.g., "equality leads to freedom"). Across four experiments in the United Kingdom and India, we found that the psychological relatedness of values affects the persuasiveness of the arguments that bind them. Experiment 1 found that participants were more persuaded by arguments citing values that fulfilled similar motives than by arguments citing opposing values. Experiments 2 and 3 replicated this result using a wider variety of values, while finding that the effect is stronger among people higher in need for cognition and that the effect is mediated by the greater plausibility of co-value arguments that link motivationally compatible values. Experiment 4 extended the effect to real-world arguments taken from political propaganda and replicated the mediating effect of argument plausibility. The findings highlight the importance of value relatedness in argument persuasiveness.

Significant advancements have been made in cyber aggression literature, with many studies revealing the consequences associated with adolescents' involvement in these behaviors. Few studies have focused on cyber aggression involvement in China, India, and Japan. The present study examined differences in cyber aggression perpetration and victimization among 1637 adolescents living in China, India, and Japan, while controlling for face-to-face bullying involvement, individualism, and collectivism. Another aim of the present study was to examine country of origin and cyber aggression involvement (i.e., the uninvolved, cyberaggressor-cybervictims, cyberaggressors, and cybervictims) differences in peer attachment. Findings revealed that adolescents from India had the highest levels of cyber aggression involvement when compared to adolescents from China or Japan. Chinese adolescents engaged in more cyber aggression perpetration and were victimized more by cyber aggression when compared to Japanese adolescents. No country of origin differences were found for peer attachment. However, uninvolved adolescents reported higher levels of peer attachment when compared to the other groups. Cyberaggressor-cybervictims had the lowest levels of peer attachment, followed by cybervictims and cyberaggressors. These results suggest that there should be concern about cyber aggression involvement among adolescents in these countries, especially in India, where cyber aggression research has been slow to develop.

The objective was to map young Indians' views regarding the acceptability of surrogacy, and to delineate the circumstances under which surrogacy is considered as especially problematic. In India, the number of fertility clinics currently operating in the whole country is estimated at over 3,000, making India the international leader in surrogacy. Very recently, however, surrogacy has become controversial. Participants (N = 430) were presented with scenarios depicting the circumstances in which a couple has contracted with a surrogate mother, and they were asked to indicate the extent to which such a contract may pose a moral problem. The scenarios involved four factors: the type of surrogacy (traditional or gestational), the mother's level of autonomy, the family context, and whether surrogacy was of the commercial or the altruistic kind. Four different personal positions were found: a group for which (a) surrogacy always posed a moral problem (22%), (b) traditional surrogacy but not gestational surrogacy always posed a moral problem (15%), (c) surrogacy did not pose a problem each time the husband agrees with the procedure (40%), and (d) a group that chose not to express any position (23%). Although surrogacy is legal and big business, young people's opinion seems to be divided on this issue. Even those who consider that surrogacy is not within itself an unacceptable procedure disagree regarding the conditions of its acceptability. This complex set of diverging attitudes, if replicated on large, representative samples, may explain the current government wavering on this issue and its recent decision that surrogacy services are forbidden for foreigners. ; Hemos realizado una cartografía de las posiciones de los jóvenes indios frente al problema de la contratación de madres de alquiler y hemos determinado las circunstancias bajo las cuales esa práctica podría ser considerada como problemática. En la India, el número de clínicas de fertilidad en funcionamiento es (por lo menos) de 3000 lo que hace por ahora de la India el líder internacional en contratación de madres de alquiler. No obstante, la contratación de madres de alquiler ha llegado a ser, en este país, una práctica controvertida. Los participantes en este estudio (N = 430) examinaron distintos escenarios describiendo las circunstancias en las cuales una pareja ha contratado una madre de alquiler e indicaron la medida en la cual un tal contrato plantea un problema moral. Los escenarios estaban construidos en función de cuatro factores: el tipo de contratación (tradicional o gestacional), el grado de autonomía personal de la madre, el contexto familiar y si la contratación era comercial o altruista. Tres posiciones personales fueron encontradas. Para 22% de los participantes, la contratación de madres de alquiler plantea siempre un problema moral; para 15%, la contratación plantea un problema moral cuando es de tipo tradicional, y (c) para 40%, la contratación no plantea un problema moral si el marido está de acuerdo. El resto de los participantes (23%) no expreso ninguna posición. Aunque la contratación de madres de alquiler es legal en la India y corresponde con un negocio de alto provecho, la opinión de los jóvenes sobre su aceptabilidad moral parece dividida. Incluso las personas que consideran que la contratación no es, en sí mismo, una práctica inaceptable no están de acuerdo entre ellos sobre las condiciones de su aceptabilidad. Este complejo conjunto de actitudes, si se replica en muestras más amplias y más representativas, podría explicar porque el gobierno Indio está cambiando de posición sobre ese tipo de negocio y porque ha tomado recientemente la decisión de prohibir a los extranjeros el acceso a las clínicas.

We examined interpersonal violence victimization and prior interpersonal violence exposure as predictors of suicide risk, namely, suicide ideation and suicide attempt, in a sample of 207 Indian college students. Results of regression analyses indicated that interpersonal violence victimization, but not prior interpersonal violence exposure, was a unique predictor of suicide risk, independent of age and sex. Finally, we found support for a significant Interpersonal Violence Victimization × Past Interpersonal Violence Exposure interaction effect consistent with the notion that the association between interpersonal violence victimization and suicide risk is potentiated by the presence of prior interpersonal violence exposure among Indian students.

We present, in a synthetic way, some of the main findings from ten studies that were conducted in the field of ethics in politics, using the Functional Measurement framework. These studies were about (a) Angolan and Mozambican people's views about the legitimacy of military-humanitarian interventions, (b) French people's perspectives regarding the government's responsibility for the health of consumers of illicit substances, (c) Togolese people's views about the acceptability of political amnesties in a time of political transition, (d) the perspective of victims of the genocide of the Tutsis in Rwanda regarding the attribution of guilt by association to offspring of perpetrators, (e) slave descendants' views about the acceptability of national policies on reparations for slavery, (f) Colombian people's willingness to forgive perpetrators of violence who harmed family members during the civil war, (g) the attitudes of French and Colombian people about national drug control policies, (h) Indian students' views about the appropriateness of the death penalty for murder or rape, (i) Colombian people's perspectives regarding corruption, and finally (j) Venezuelan people's conceptualization of human rights. The main findings are discussed in reference to six of the foundations of Moral Foundations Theory. ; Este texto presenta, de forma resumida, algunos de los principales resultados de diez estudios que se realizaron en el campo de la ética y la política, en el marco de la Medición Funcional. Estos estudios trataron de: (a) los puntos de vista de la gente de Angola y Mozambique sobre la legitimidad de las intervenciones militares-humanitaria; (b) las perspectivas de los franceses con respecto a la responsabilidad del gobierno con la salud de los consumidores de sustancias ilícitas; (c) las perspectivas de las personas de Togo acerca de la aceptabilidad de amnistías políticas en un momento de transición política; (d) las perspectivas de las víctimas del genocidio de los Tutsis en Ruanda en cuanto a la atribución de culpabilidad a los descendientes de los perpetradores de violencia; (e) los puntos de vista de los descendientes de esclavos acerca de la aceptabilidad de las políticas nacionales de reparaciones por la esclavitud; (f) la disposición de los colombianos a perdonar autores de la violencia que causaron daño a miembros de la familia durante el conflicto armado interno; (g) las actitudes de los franceses y colombianos acerca de las políticas nacionales de control de drogas; (h) los puntos de vista de los estudiantes indios acerca de la idoneidad de la pena de muerte por asesinato o violación; (i) las perspectivas de los colombianos con respecto a la corrupción, y, finalmente, (j) la conceptualización de los derechos humanos en la población venezolana. Los principales resultados se discuten en relación con seis de los fundamentos de la Teoría de los Fundamentos Morales.