The relationship between closed-mindedness and militant extremism in a post-conflict society.

This study aimed to examine the role of socio-political attitudes and motivational tendencies supposed to mark closed-mindedness, as well as other relevant variables of individual differences (Disintegration, i.e., proneness to psychotic-like experiences/behaviors and Death Anxiety), in the Militant Extremist Mindset (MEM). A community sample of 600 young respondents (Serbs, Bosniaks, and Albanians, aged 18-30) was recruited within a multiethnic region of Serbia that experienced armed conflict during the break-up of the former Yugoslavia. The best-fitted SEM model, incorporating measurement and structural relationships between the variables, showed that the latent factor of Closed-mindedness predicted all three aspects of MEM as well as Neighborhood Grudge, that is, resentment toward neighboring ethnicities. The effects of Disintegration and Death Anxiety on MEM were entirely mediated by Closed-mindedness. Compared to previous findings, Closed-mindedness appears to represent the most important set of cognitive and motivational tendencies that channel protracted intergroup tensions into militant extremism.

Country-level correlates of the Dark Triad traits in 49 countries.

OBJECTIVES: The Dark Triad traits (i.e., narcissism, psychopathy, Machiavellianism) capture individual differences in aversive personality to complement work on other taxonomies, such as the Big Five traits. However, the literature on the Dark Triad traits relies mostly on samples from English-speaking (i.e., Westernized) countries. We broadened the scope of this literature by sampling from a wider array of countries. METHOD: We drew on data from 49 countries (N = 11,723; 65.8% female; AgeMean  = 21.53) to examine how an extensive net of country-level variables in economic status (e.g., Human Development Index), social relations (e.g., gender equality), political orientations (e.g., democracy), and cultural values (e.g., embeddedness) relate to country-level rates of the Dark Triad traits, as well as variance in the magnitude of sex differences in them. RESULTS: Narcissism was especially sensitive to country-level variables. Countries with more embedded and hierarchical cultural systems were more narcissistic. Also, sex differences in narcissism were larger in more developed societies: Women were less likely to be narcissistic in developed (vs. less developed) countries. CONCLUSIONS: We discuss the results based on evolutionary and social role models of personality and sex differences. That higher country-level narcissism was more common in less developed countries, whereas sex differences in narcissism were larger in more developed countries, is more consistent with evolutionary than social role models.

The HEXACO-100 Across 16 Languages: A Large-Scale Test of Measurement Invariance.

The HEXACO Personality Inventory-Revised (HEXACO-PI-R) has become one of the most heavily applied measurement tools for the assessment of basic personality traits. Correspondingly, the inventory has been translated to many languages for use in cross-cultural research. However, formal tests examining whether the different language versions of the HEXACO-PI-R provide equivalent measures of the 6 personality dimensions are missing. We provide a large-scale test of measurement invariance of the 100-item version of the HEXACO-PI-R across 16 languages spoken in European and Asian countries (N = 30,484). Multigroup exploratory structural equation modeling and confirmatory factor analyses revealed consistent support for configural and metric invariance, thus implying that the factor structure of the HEXACO dimensions as well as the meaning of the latent HEXACO factors is comparable across languages. However, analyses did not show overall support for scalar invariance; that is, equivalence of facet intercepts. A complementary alignment analysis supported this pattern, but also revealed substantial heterogeneity in the level of (non)invariance across facets and factors. Overall, results imply that the HEXACO-PI-R provides largely comparable measurement of the HEXACO dimensions, although the lack of scalar invariance highlights the necessity for future research clarifying the interpretation of mean-level trait differences across countries.

Conspiracy Mentality in Post-Conflict Societies: Relations With the Ethos of Conflict and Readiness for Reconciliation.

After almost 20 years since the end of the armed conflicts in former Yugoslavia, we are witnesses to the fact that the main causes of the conflicts have not been overcome. Reconciliation between ethnic groups that had been in conflict by means of economic and political cooperation, must have a psychological foundation. This study investigates the relations between Conspiracy Mentality, basic lexical social attitudes, and the factors important for Croatian-Serbian and Kosovo Albanian-Serbian reconciliation, i.e., the Ethos of Conflict and the Readiness for Reconciliation. We hypothesize that Conspiracy Mentality will predict the propensity for reconciliation over and above basic social attitudes, and that will mediate the relations between basic social attitudes and factors contributing (or preventing) reconciliation. With the samples of Serbs from Central Serbia (n = 307) and Northern Kosovo (n = 271), Conspiracy Mentality, Ethos of Conflict, Readiness for Reconciliation and five basic lexical social attitudes (Traditional Religiosity, Unmitigated Self-Interest, Communal Rationalism, Subjective Spirituality, and Inequality-Aversion) were measured. Results showed that Conspiracy Mentality is negatively related to the Readiness for Reconciliation and positively to the Ethos of Conflict. Additionally, Conspiracy Mentality predicts Ethos of Conflict over and above the basic social attitudes. Finally, Conspiracy Mentality mediates the relationships between Traditional Religiosity, Inequality-Aversion and Subjective Spirituality on the one hand, and Ethos of Conflict on the other. The results suggest that Conspiracy Mentality should be taken into consideration when creating policies and programmes focused on reconciliation.

Cross-cultural consistency and relativity in the enjoyment of thinking versus doing.

Which is more enjoyable: trying to think enjoyable thoughts or doing everyday solitary activities? Wilson et al. (2014) found that American participants much preferred solitary everyday activities, such as reading or watching TV, to thinking for pleasure. To see whether this preference generalized outside of the United States, we replicated the study with 2,557 participants from 12 sites in 11 countries. The results were consistent in every country: Participants randomly assigned to do something reported significantly greater enjoyment than did participants randomly assigned to think for pleasure. Although we found systematic differences by country in how much participants enjoyed thinking for pleasure, we used a series of nested structural equation models to show that these differences were fully accounted for by country-level variation in 5 individual differences, 4 of which were positively correlated with thinking for pleasure (need for cognition, openness to experience, meditation experience, and initial positive affect) and 1 of which was negatively correlated (reported phone usage). (PsycINFO Database Record (c) 2019 APA, all rights reserved).

Kama muta: Conceptualizing and measuring the experience often labelled being moved across 19 nations and 15 languages.

English-speakers sometimes say that they feel "moved to tears," "emotionally touched," "stirred," or that something "warmed their heart;" other languages use similar passive contact metaphors to refer to an affective state. The authors propose and measure the concept of kama muta to understand experiences often given these and other labels. Do the same experiences evoke the same kama muta emotion across nations and languages? They conducted studies in 19 different countries, 5 continents, 15 languages, with a total of 3,542 participants. They tested the construct while validating a comprehensive scale to measure the appraisals, valence, bodily sensations, motivation, and lexical labels posited to characterize kama muta. The results are congruent with theory and previous findings showing that kama muta is a distinct positive social relational emotion that is evoked by experiencing or observing a sudden intensification of communal sharing. It is commonly accompanied by a warm feeling in the chest, moist eyes or tears, chills or piloerection, feeling choked up or having a lump in the throat, buoyancy, and exhilaration. It motivates affective devotion and moral commitment to communal sharing. Although the authors observed some variations across cultures, these 5 facets of kama muta are highly correlated in every sample, supporting the validity of the construct and the measure. (PsycINFO Database Record (c) 2019 APA, all rights reserved).