Touch is a key channel for conveying meaning in social interactions. The affective quality of touch and its effects on well-being are shaped by relational context (relationship between touch giver vs. recipient) and person variables (e.g. adult attachment style). Yet, such effects have not been explored in relation to the ascribed to touch. We used data from the Touch Test, the world's largest touch survey, which included questions on the degree to which people felt and related specific emotions and intentions to imagined gentle stroking touch and hugs. In = 23,428, we examined how relational context (imagined source of touch) and person variables (gender, recalled positive childhood touch and adult attachment style) were associated with positive (e.g. love, desire, support) and negative (e.g. fear, anger, warning) emotions and intentions related to imagined touch. Love, desire and support were endorsed more when participants had had their partner (vs. someone else) in mind, and women (vs. men) gave lower ratings for desire overall. Gentle stroking touch was most linked with arousal when participants had had their partner in mind. Further, more positive childhood touch and secure and anxious attachment scores were associated with more positive emotions and intentions, while the opposite was found for avoidant attachment scores. Lastly, positive childhood touch and higher anxious attachment scores were related to greater discrimination between distinct emotion and intention categories, while higher attachment avoidance was associated with reduced discriminability. Thus, contextual and person variables matter in shaping the meaning of social touch.

Identity fusion with the community has been previously found to mediate altruism in post-disaster settings. However, whether this altruistic response is specifically triggered by ingroup threat, or whether it can also be triggered by global threats remains unclear. We evaluated willingness to sacrifice in the context of the COVID-19 pandemic across three survey waves. Against expectations, participants fused with the nation (vs. non-fused) did not differentially respond to a national versus global threat condition. Conversely, social norms decisively influenced willingness to sacrifice in this sample, with fused individuals with stronger norms about social distancing reporting the highest altruistic response during the first weeks of the pandemic. Longitudinally, after an initial peak in the altruistic response, deteriorating social norms mediated decreases in willingness to sacrifice in individuals fused with the nation (vs. non-fused). Implications of these results for the development of interventions aimed to address global challenges are discussed.

This research explored whether people hold double standards in a public crisis. We proposed that during the COVID-19 pandemic, people required others to strictly follow self-quarantine rules and other preventive behaviours, whereas they themselves would not, demonstrating double standards. Moreover, this effect would be moderated by the perceived threat from the pandemic. Using data collected in the United States and China, three studies ( = 2180) tested the hypotheses by measuring (Study 1) and manipulating the perceived threat (Studies 2 and 3). We found that people generally applied higher standards to others than to themselves when it came to following the self-quarantine rules. This effect was strong when a relatively low threat was perceived, but the self-other difference disappeared when the perceived threat was relatively high, as the demands they placed on themselves would increase as the perceived threat intensified, but their requirements of others would be constantly strict.

The present research investigates economic insecurity as one potential determinant of citizens' compliance with restrictive policies implemented to combat the spread of the COVID-19 virus. Two pre-registered studies ( = 305; = 175) were conducted in France during the second and the third wave of the pandemic to test correlational (Study 1) and causal (Study 2) links between economic insecurity, perceived constraints, and transgressions (self-reported, Study 1; intended, Study 2). We hypothesized that the effect of economic insecurity is particularly strong for restrictions involving social affiliations (e.g., not meeting with friends and families). Results indicated that economic insecurity indeed increases perceived constraints and the tendency to transgress but for all types of restrictions (involving social affiliation or not). We propose that economic insecurity poses a threat to individuals' self-agency, which triggers psychological reactance to any form of restrictions on individual freedom.

To date, there has been no systematic examination of cross-cultural differences in group-based shame, guilt, and regret following wrongdoing. Using a community sample ( = 1358), we examined people's reported experiences of shame, guilt, and regret following transgressions by themselves and by different identity groups (i.e., family, community, country) in Burkina Faso, Costa Rica, Indonesia, Japan, Jordan, the Netherlands, Poland, and the United States. We assessed whether any variation in this regard can be explained by the relative endorsement of individualistic or collectivistic values at the individual level and at the country level. Our findings suggest that people's reported experience of these emotions mostly depends on the transgression level. We also observe some variation across individuals and countries, which can be partially explained by the endorsement of collectivistic and individualistic values. The results highlight the importance of taking into account individual and cultural values when studying group-based emotions, as well as the identity groups involved in the transgression.

We examined the link between constructive patriotism, glorification, and conventional patriotism and COVID-19-related attitudes and behaviors at different stages of the pandemic in Poland. In Study 1 ( = 663), was positively associated with support for (e.g., raising awareness about health practices). was negatively linked to support for such measures and positively connected to support for (e.g., closing the borders). In Study 2 ( = 522), constructive patriots showed greater and . In Study 3 ( = 633), the for fighting the crisis to and particularly to underlined the link between constructive patriotism and compliance with health practices. Additionally, constructive patriotism was linked to support for international collaboration. Study 4 ( = 1051), conducted on a representative sample, further corroborated these findings. The results regarding conventional patriotism were not consistent across studies.

We tested the link between COVID-19 conspiracy theories and health protective behaviours in three studies: one at the onset of the pandemic in the United Kingdom (UK), a second just before the first national lockdown, and a third during that lockdown ( = 302, 404 and 399). We focused on conspiracy theories that did not deny the existence of COVID-19 and evaluated the extent to which they predicted a range of health protective behaviours, before and after controlling for psychological and sociodemographic characteristics associated with conspiracy theory belief. COVID-19 conspiracy beliefs were positively correlated with beliefs in other unrelated conspiracies and a general conspiracy mind-set, and negatively correlated with trust in government and a tendency towards analytical thinking (vs. intuitive thinking). Unexpectedly, COVID-19 conspiracy believers adhered to basic health guidelines and advanced health protective measures as strictly as non-believers. Conspiracy believers were, however, less willing to install the contact-tracing app, get tested for and vaccinated against COVID-19, and were more likely to share COVID-19 misinformation-all of which might undermine public health initiatives. Study 3 showed conspiracy theory believers were less willing to undertake health protective behaviours that were outside of their personal control, perceiving these as having a negative balance of risks and benefits. We discuss models explaining conspiracy beliefs and health protective behaviours, and suggest practical recommendations for public health initiatives.

How do people decide whether specific minority behaviours should or should not be tolerated in society? The current research investigates the role of moralization in tolerance of Muslim minority behaviours that differ in their level of perceived normative dissent with four national samples of majority group members in the Netherlands and Germany ( = 3628). Study 1 revealed that behaviours perceived as more normatively dissenting were increasingly moralized and tolerated less. In Studies 2 and 3, we found that more normatively dissenting behaviours prompted people to prioritize the moral value of social cohesion over freedom and become less tolerant. Finally, Study 4 shows that priming the moral value of religious freedom decreases intolerance of a highly dissenting Muslim minority practice. Taken together, these studies reveal that moralization and value prioritizing can be associated with either intolerance or tolerance of minority behaviours depending on the perceived normative dissenting nature of these behaviours.

During the COVID-19 pandemic, people have been stuck indoors with their partners for months. Having a supportive partner is likely to be especially important during this time when access to outside sources of support is limited. The present mixed-methods study aimed to investigate how partner support is associated with goal outcomes during COVID-19. The survey participants ( = 200) completed a daily diary for a week and five weekly longitudinal reports, and 48 participants attended a semi-structured interview. The quantitative results showed that higher relational catalyst support (i.e., support for growth opportunities) predicted better goal outcomes; qualitative analyses revealed partners use direct and indirect forms of emotional and instrumental support toward goal pursuit. This is important because most studies to date have not differentiated between direct and indirect forms of support. Overall, the findings suggest that having a supportive partner is important for not only surviving, but also thriving through the pandemic.

We examined whether people who are prone to believe COVID-19 conspiracy theories are characterised by an especially strong concern for others or an especially strong concern for the self, and whether these orientations are associated with willingness to take a COVID-19 vaccine. We surveyed 4,245 participants from eight nations; three months later we re-contacted 1,262 participants from three nations. Belief in COVID-19 conspiracy theories was related to greater concerns about one's own safety, and lower concerns about the safety of close others. Furthermore, conspiracist ideation at Wave 1 predicted reluctance to take a COVID-19 vaccine at Wave 2, mediated through relative concern for self versus others. In sum, people who are high in conspiracy beliefs have relatively higher concern for the self relative to others, with troubling implications for public health.

While we have a rich understanding of the motivations of disadvantaged group members to act collectively with their group, especially the important role played by identification, we know less about the disadvantaged's motivations to engage in joint action with the advantaged. This research examines the role of identification in predicting joint and ingroup collective action in intergroup conflicts. Since joint action inherently diffuses the perception of "us versus them", we propose that identification predicts ingroup action, but not joint action. We also examine conflict intensity as a moderator, and examine how changing identification is linked to change in support for joint action. We test these hypotheses in a three-wave longitudinal study in the Palestinian-Israeli conflict. Results support our hypotheses, demonstrating that identification positively predicts ingroup action but not necessarily joint action, and that when conflict intensifies, changes in identification are negatively related to joint action with outgroup members.

The relationships between subjective status and perceived legitimacy are important for understanding the extent to which people with low status are complicit in their oppression. We use novel data from 66 samples and 30 countries ( = 12,788) and find that people with higher status see the social system as more legitimate than those with lower status, but there is variation across people and countries. The association between subjective status and perceived legitimacy was never negative at any levels of eight moderator variables, although the positive association was sometimes reduced. Although not always consistent with hypotheses, group identification, self-esteem, and beliefs in social mobility were all associated with perceived legitimacy among people who have low subjective status. These findings enrich our understanding of the relationship between social status and legitimacy.

Weak correspondence across different implicit bias tasks may arise from the contribution of unique forms of automatic and controlled processes to response behavior. Here, we examined the correspondence between estimates of automatic and controlled processing derived from two sequential priming tasks with identical structure and timing designed to separately measure stereotypic (Weapons Identification Task; WIT) and evaluative (Affective Priming Task; APT) associations. Across two studies using predominantly White samples, three consistent patterns emerged in the data: (1) stereotypic bias was stronger for Black targets, whereas evaluative bias was stronger for White targets; (2) overall response accuracy bias correlated modestly across the two tasks; and (3) multinomial processing tree estimates of controlled processing corresponded much more strongly than estimates of automatic processing. These findings support models positing distinct learning and memory systems for different forms of race bias, and suggest that these differing forms contribute to estimates of automatic associations.

While a large body of social psychological research has shed light on the nature of prejudice and how to reduce it, we argue that such work does not address situations of cultural or religious outgroup beliefs and practices that are considered incompatible with one's own. The present theoretical article contrasts a prejudice-reduction approach with a toleration-based approach to consider the differences each have with regard to the attitude object they focus upon, the perceived reasonableness of the attitude, and the behavioral consequences each may lead to. In doing so, we consider the psychological processes involved in whether the negative attitude leads to negative actions. We conclude by arguing that a toleration-based approach forms an important addition to the psychological thinking about cultural diversity and intergroup relations. Collectively, the present work makes a novel contribution to the social psychological literature by stimulating theory development and raising novel questions for empirical research.

Two research objectives underlay the present research. First, we tested how frustrated psychological needs caused by the refugee-influx influence the endorsement and selection of refugee-relevant information. Second, we tested how information selection processes contribute to the development of exclusionary attitudes that counteract the integration of refugees into host countries. In a laboratory study ( = 181), frustrated psychological needs decreased participants' endorsement of a refugee-friendly essay (vs. a control essay). Additionally, frustrated needs led to a biased selection of refugee-hostile over refugee-friendly information and such selection biases, in turn, predicted higher levels of ingroup defense and prejudice toward refugees. The findings imply that host societies' receptiveness to refugees is influenced by the maintenance of basic psychological needs.

To understand recent anti-refugee protests in Europe, we examined how different levels of inclusiveness of group identities (national, European, and global) are related to intentions to protest among native Europeans. We focused on the mediating role of autochthony (a belief that the first inhabitants of a territory are more entitled) and the moderating role of threat. Survey data from 11 European countries (=1,909) showed that national identification was positively associated with autochthony, and therefore, with the intention to protest against refugees. In contrast, global identification was related to lower protest intentions via lower autochthony. These paths were found only among Europeans who perceived refugees as a threat. European identification was not related to the endorsement of autochthony or to collective action. These findings indicate why and when majority members are willing to participate in collective action against refugees, and underscore the importance of global identification in the acceptance of refugees.

A cross-sectional study was conducted with 605 practitioners of Brazilian Jiu Jitsu (BJJ) to test the hypothesis that high arousal rituals promote social cohesion, primarily through identity fusion. BJJ promotion rituals are rare, highly emotional ritual events that often feature gruelling belt-whipping gauntlets. We used the variation in such experiences to examine whether more gruelling rituals were associated with identity fusion and pro-group behaviour. We found no differences between those who had undergone belt-whipping and those who had not and no evidence of a correlation between pain and social cohesion. However, across the full sample we found that positive, but not negative, affective experiences of promotional rituals were associated with identity fusion and that this mediated pro-group action. These findings provide new evidence concerning the social functions of collective rituals and highlight the importance of addressing the potentially diverging subjective experiences of painful rituals.

In this introduction to the Special Issue on conspiracy theories as a social psychological phenomenon, we describe how this emerging research domain has developed over the past decade and distill four basic principles that characterize belief in conspiracy theories. Specifically, conspiracy theories are as they have a real impact on people's health, relationships, and safety; they are in that belief in them is widespread across times, cultures, and social settings; they are given that negative emotions and not rational deliberations cause conspiracy beliefs; and they are as conspiracy beliefs are closely associated with psychological motivations underlying intergroup conflict. We then discuss future research and possible policy interventions in this growing area of enquiry.

Previous research indicates that conspiracy thinking is informed by the psychological imposition of order and meaning on the environment, including the perception of causal relations between random events. Four studies indicate that conspiracy belief is driven by readiness to draw implausible causal connections even when events are not random, but instead conform to an objective pattern. Study 1 (=195) showed that conspiracy belief was related to the causal interpretation of real-life, spurious correlations (e.g., between chocolate consumption and Nobel prizes). In Study 2 (=216), this effect held adjusting for correlates including magical and non-analytical thinking. Study 3 (=214) showed that preference for conspiracy explanations was associated with the perception that a focal event (e.g., the death of a journalist) was causally connected to similar, recent events. Study 4 (=211) showed that conspiracy explanations for human tragedies were favored when they comprised part of a cluster of similar events (vs. occurring in isolation); crucially, they were independently increased by a manipulation of causal perception. We discuss the implications of these findings for previous, mixed findings in the literature and for the relation between conspiracy thinking and other cognitive processes.

This research tests the hypothesis that promotion-focused individuals experience regulatory fit from bottom rank, intermediate performance-feedback. Prior research suggests promotion-focused individuals experience fit in high ranks (power). Bottom ranks may appear psychologically opposite to high power, which might lead one to expect that promotion-focused individuals experience fit at top ranks. We propose that the opposite occurs in intermediate performance ranking feedback, in that promotion-focused individuals experience regulatory fit at a rank, because bottom rank implies having something to gain (yielding eagerness), whereas top rank implies having something to lose (yielding vigilance). Study 1 (=261) supports the notion that ranks affect eagerness/vigilance. Study 2 (=199) extends these findings by examining engagement from regulatory fit.

A common assumption is that belief in conspiracy theories and supernatural phenomena are grounded in illusory pattern perception. In the present research we systematically tested this assumption. Study 1 revealed that such irrational beliefs are related to perceiving patterns in randomly generated coin toss outcomes. In Study 2, pattern search instructions exerted an indirect effect on irrational beliefs through pattern perception. Study 3 revealed that perceiving patterns in chaotic but not in structured paintings predicted irrational beliefs. In Study 4, we found that agreement with texts supporting paranormal phenomena or conspiracy theories predicted pattern perception. In Study 5, we manipulated belief in a specific conspiracy theory. This manipulation influenced the extent to which people perceive patterns in world events, which in turn predicted unrelated irrational beliefs. We conclude that illusory pattern perception is a central cognitive mechanism accounting for conspiracy theories and supernatural beliefs.

Dyadic interpersonal attraction (IA) was studied within groups of very highly acquainted family members, friends and co-workers. IA was determined by the perceiver (i.e., the heart of the beholder), the target (i.e., the heart of the beheld), and in specific dyads, by the unique combination of the two. The consistency of one's attraction to others and others' attraction to the person across groups were addressed using the . Attraction to a person in one group was independent of attraction to that person in another, although people predicted that members of different groups were similarly attracted to them. A new model (ARRMA) was specified to simultaneously study assumed reciprocity, actual reciprocity, and metaperception accuracy of attraction (i.e., accurate predictions of others' attraction to oneself). Assumed reciprocity of IA was substantial at the individual and dyadic levels. Reciprocity of attraction at the individual level, a heretofore unconfirmed "plausible hypothesis" (Newcomb, 1979), was supported; dyadic reciprocity was weak. Meta-accuracy of IA was observed among individuals but was weak in dyads. Perceived interpersonal similarity predicted IA among individuals and in specific dyads. Considering dyadic attraction within and between groups, and the use of componential analysis permitted the specification of new IA phenomena and resolved a long standing theoretical problem regarding the reciprocity of attraction.

The aim of the current study was to examine whether stigma consciousness shapes cortisol responses to social stress among women in the lab. Undergraduate women ( = 45) completed background measures and then participated in a public speaking task, with assessments of cortisol prior to the stressor as well as 20- and 40-minutes post stressor onset. Results from multilevel models revealed that women higher in stigma consciousness evidenced blunted cortisol reactivity following social stress across the study session compared to women lower in stigma consciousness. This interaction was robust to adjustment for a number of covariates, including demographic (e.g., age), physiological (e.g., menstrual cycle) and psychological (e.g., depressive symptomatology) factors. Potential explanations for observed cortisol patterns are discussed, including hypo-reactivity of the hypothalamic-pituitary-adrenal (HPA) axis and elevated anticipatory stress. To conclude, implications for health disparities research are considered.

The more accessible an attitude is, the stronger is its influence on information processing and behavior. Accessibility can be increased through attitude rehearsal, but it remains unknown whether attitude rehearsal also affects the accessibility of related attitudes. To investigate this hypothesis, participants in an experimental condition repeatedly expressed their attitudes towards exemplars of several semantic categories during an evaluative categorization task. Participants in a control condition performed a non-evaluative task with the same exemplars and evaluated unrelated attitude objects. After a 30-minute interval, participants in the experimental condition were faster than controls to evaluate not only the original exemplars but also novel exemplars of the same categories. This finding suggests that the effect of attitude rehearsal on accessibility generalizes to attitudes towards untrained but semantically related attitude objects. © 2016 The Authors. published by John Wiley & Sons, Ltd.

Connectedness to one's community relates to positive psychological and behavioral outcomes. But what implications do connectedness to communities-the criminal community and the community at large-have for inmates about to be released from jail? This study ( = 383) prospectively examined connectedness to the criminal community and community at large prior to release from jail, and functioning at one-year post-release. Connectedness to the community at large positively predicted community adjustment whereas connectedness to the criminal community positively predicted recidivism. Targeting both types of community connectedness may enhance interventions intended to undermine recidivism and increase positive outcomes for inmates.

This Agenda article first considers whether social psychology is in the best or worst of times and suggests that we are instead in extraordinary times, given exciting agendas and potential policy relevance, if we are careful. The article illustrates with two current research agendas-the hybrid vigor of multiple categories and the psychology of social class-that could inform policy. The essay then reflects on how we know when our work is indeed ready for the public arena. Regarding hybrids: World immigration, social media, and global businesses are increasing. How will this complicate people's stereotypes of each other? One agenda could build on the existing social and behavioral science of people as social hybrids, emerging with a framework to synthesize existing work and guide future research that better reflects our changing world. Policy implications already emerge from our current knowledge of hybrids. Regarding the social psychology of social class: We do not know enough yet to give advice, except to suggest questioning some common stereotypes, e.g., about the economic behavior of lower-income people. Before the budding social psychology of class can be ready for policy export, the research results need replication, validation, and generality. Overall, principles of exportable policy insights include peer-reviewed standards, honest brokering, nonpartisan advice, and respectful, trustworthy communication. Social psychology can take advantage of its extraordinary times to be innovative and useful.

This article examines how people recall and describe instances of hypocrisy in their own and others' behaviour. N = 302 participants provided two written examples. The first example recalled a time when someone called the participant a hypocrite, while the other recalled an instance when the participant perceived someone else's behaviour as hypocritical. One goal of the study was to discover if real-world examples of hypocrisy reflect only mere inconsistency, consistent with the construct's narrow use in psychology, or if they contain other distinctive defining features. A typology was used to code the examples, based loosely on Crisp and Cowton's philosophical distinction between four forms of hypocrisy: direct inconsistency, pretence, blame, and complacency. A second goal was to uncover reliable actor-observer differences in perceptions of hypocrisy. Results indicated that the four forms occur in real-world examples of both self and others' hypocrisy. Interestingly, a new fifth form, indirect inconsistency, emerged from the data, adding nuance to the initial hypothesis. Finally, several actor-observer differences in perceptions of hypocrisy arose and are discussed. The results indicate that hypocrisy is a much more complicated phenomenon than previously considered and provide the impetus for new areas of research.

Identifying with a group can contribute to a sense of well-being. The mechanisms involved are diverse: social identification with a group can impact individuals' beliefs about issues such as their connections with others, the availability of social support, the meaningfulness of existence, and the continuity of their identity. Yet, there seems to be a common theme to these mechanisms: identification with a group encourages the belief that one can cope with the stressors one faces (which is associated with better well-being). Our research investigated the relationship between identification, beliefs about coping, and well-being in a survey (N = 792) administered in rural North India. Using structural equation modelling, we found that social identification as a Hindu had positive and indirect associations with three measures of well-being through the belief that one can cope with everyday stressors. We also found residual associations between participants' social identification as a Hindu and two measures of well-being in which higher identification was associated with poorer well-being. We discuss these findings and their implication for understanding the relationship between social identification (especially with large-scale group memberships) and well-being. We also discuss the application of social psychological theory developed in the urban West to rural north India. © 2014 The Authors. published by John Wiley & Sons, Ltd.

Examining the conceptual relationship between personal experience, affect, and risk perception is crucial in improving our understanding of how emotional and cognitive process mechanisms shape public perceptions of climate change. This study is the first to investigate the interrelated nature of these variables by contrasting three prominent social-psychological theories. In the first model, affect is viewed as a fast and associative information processing heuristic that guides perceptions of risk. In the second model, affect is seen as flowing from cognitive appraisals (i.e., affect is thought of as a post-cognitive process). Lastly, a third, dual-process model is advanced that integrates aspects from both theoretical perspectives. Four structural equation models were tested on a national sample (N = 808) of British respondents. Results initially provide support for the "cognitive" model, where personal experience with extreme weather is best conceptualized as a predictor of climate change risk perception and, in turn, risk perception a predictor of affect. Yet, closer examination strongly indicates that at the same time, risk perception and affect reciprocally influence each other in a stable feedback system. It is therefore concluded that both theoretical claims are valid and that a dual-process perspective provides a superior fit to the data. Implications for theory and risk communication are discussed. © 2014 The Authors. published by John Wiley & Sons, Ltd.

In evolutionary perspective, what is most remarkable about human sociality is its many and diverse forms of cooperation. Here, I provide an overview of some recent research, mostly from our laboratory, comparing human children with their nearest living relatives, the great apes, in various tests of collaboration, prosocial behavior, conformity, and group-mindedness (e.g., following and enforcing social norms). This is done in the context of a hypothetical evolutionary scenario comprising two ordered steps: a first step in which early humans began collaborating with others in unique ways in their everyday foraging and a second step in which modern humans began forming cultural groups. Humans' unique forms of sociality help to explain their unique forms of cognition and morality. © 2014. The Authors. European Journal of Social Psychology published by John Wiley & Sons, Ltd.