Meanings and Functions of Money in Different Cultural Milieus.

We explore the psychological meanings of money that parallel its economic functions. We explore money's ability to ascribe value, give autonomy, and provide security for the future, and we show how each of these functions may play out differently in different cultural milieus. In particular, we explore the meanings and uses of money across ethnic groups and at different positions on the socioeconomic ladder, highlighting changes over the last 50 years. We examine the dynamics of redistribution between the individual, the family, and the state in different cultures, and we analyze the gendering of money in the world of high finance and in contexts of economic need. The field of behavioral economics has illustrated how human psychology complicates the process of moving from normative to descriptive models of human behavior; such complexity increases as we incorporate the great diversity within human psychology.

The Evolutionary Basis of Honor Cultures.

Around the globe, people fight for their honor, even if it means sacrificing their lives. This is puzzling from an evolutionary perspective, and little is known about the conditions under which honor cultures evolve. We implemented an agent-based model of honor, and our simulations showed that the reliability of institutions and toughness of the environment are crucial conditions for the evolution of honor cultures. Honor cultures survive when the effectiveness of the authorities is low, even in very tough environments. Moreover, the results show that honor cultures and aggressive cultures are mutually dependent in what resembles a predator-prey relationship described in the renowned Lotka-Volterra model. Both cultures are eliminated when institutions are reliable. These results have implications for understanding conflict throughout the world, where Western-based strategies are exported, often unsuccessfully, to contexts of weak institutional authority wherein honor-based strategies have been critical for survival.

The importance of being unearnest: Opportunists and the making of culture.

Opportunistic actors-who behave expediently, cheating when they can and offering minimal cooperation only when they have to-play an important role in producing some puzzling phenomena, including the flourishing of strong reciprocity, the peculiar correlation between positive and negative reciprocity within cultures of honor, and low levels of social capital within tight and collectivist cultures (that one might naively assume would produce high levels of social capital). Using agent-based models and an experiment, we show how Opportunistic actors enable the growth of Strong Reciprocators, whose strategy is the exact opposite of the Opportunists. Additionally, previous research has shown how the threat of punishment can sustain cooperation within a group. However, the present studies illustrate how stringent demands for cooperation and severe punishments for noncooperation can also backfire and reduce the amount of voluntary, uncoerced cooperation in a society. The studies illuminate the role Opportunists play in producing these backfire effects. In addition to highlighting other features shaping culture (e.g., risk and reward in the environment, "founder effects" requiring a critical mass of certain strategies at a culture's initial stage), the studies help illustrate how Opportunists create aspects of culture that otherwise seem paradoxical, are dismissed as "error," or produce unintended consequences. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

Attitudes, behavior, and institutional inversion: The case of debt.

Psychologists often posit relatively straightforward attitude-behavior links. They also often study cultural arrangements as manifestations of attitudes and values writ large. However, we illustrate some difficulties with scaling up attitude-behavior principles from the individual-level to the cultural-level: Historical attitudes and values can lead to the creation of intermediating institutions, whose value-expressive functions may be at odds with the behavioral outcomes they produce. Through "institutional inversion," institutions may facilitate rather than inhibit stigmatized behavior. Here we examine attitudes and behavior related to debt, contrast historically Protestant versus Catholic places, and show how cultural attitudes against debt may lead to the creation of institutions that increase-rather than decrease-borrowing. Historical antidebt attitudes in Protestant places have led to contemporary households in Protestant cultures now carrying the highest debt loads. We discuss the importance of supply side factors, attitude → institutions → behavior causal chains, and some blind spots that lead to unintended consequences. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Institutional inversion and the connection between collective attitudes and behavior.

Most psychologists assume a harmonious correspondence between attitudes, behavior, and cultural institutions. However, institutions often act as intermediating forces between collective attitudes and behavior, and institutions' value-expressive function may be at-odds with the actual behavioral outcomes they produce. We illustrate this with the paradox-of-debt: Protestant cultures have traditionally been relatively less sympathetic to debtors than Catholic cultures have been. Consequently, Protestant cultures set up more pro-creditor institutions. With lending being safer and more profitable in Protestant cultures, creditors increased the amount they were willing to lend. With more credit available, people now borrow more in Protestant (versus Catholic) cultures. Intermediating institutions may thus invert the usual attitude-behavior relationship, facilitating rather than inhibiting traditionally stigmatized behavior.

The Hedonics of Debt.

Psychologists and economists often discuss the "pain" of paying for our purchases. Four experiments examine how people evaluate prospective debt payments, analyzing how different features of a loan (down payment, final payment, duration, monthly payments) affect willingness to accept the loan. Akin to previous findings on physical pain, participants exhibited duration neglect and overweighted final moments. However, participants also focused heavily on the monthly or average payment (unlike in retrospective studies of physical pain where only peak-end moments seem to count). In Experiment 2, participants' willingness to accept the loan was not significantly diminished by making it more expensive through keeping the same monthly payment but extending the length of the loan by 40% (evincing duration neglect). Further, in Experiments 3 and 4, we show that participants increased their willingness to buy if loans were made longer and more expensive by adding smaller, less "painful" payments to the end.

The Resonance of Metaphor: Evidence for Latino Preferences for Metaphor and Analogy.

People of different cultures communicate and describe the world differently. In the present article, we document one such cultural difference previously unexplored by psychologists: receptiveness to metaphors. We contrast Spanish-speaking Latinos with Anglo-Americans, Asian Americans, and Latinos who do not habitually speak Spanish. Across four experiments, we show that relative to these other groups, Spanish-speaking Latinos show stronger preferences for metaphoric definitions, better recall of metaphors, greater trust in both scientific and political arguments that use metaphor, and stronger liking for and desire to connect with persons who use metaphoric speech. Future directions and implications for improving cross-cultural communication in various settings are discussed.

Precarious manhood.

The authors report 5 studies that demonstrate that manhood, in contrast to womanhood, is seen as a precarious state requiring continual social proof and validation. Because of this precariousness, they argue that men feel especially threatened by challenges to their masculinity. Certain male-typed behaviors, such as physical aggression, may result from this anxiety. Studies 1-3 document a robust belief in (a) the precarious nature of manhood relative to womanhood and (b) the idea that manhood is defined more by social proof than by biological markers. Study 4 demonstrates that when the precarious nature of manhood is made salient through feedback indicating gender-atypical performance, men experience heightened feelings of threat, whereas similar negative gender feedback has no effect on women. Study 5 suggests that threatening manhood (but not womanhood) activates physically aggressive thoughts.

Religion, repulsion, and reaction formation: Transforming repellent attractions and repulsions.

Protestants were more likely than non-Protestants to demonstrate phenomena consistent with the use of reaction formation. Lab experiments showed that when manipulations were designed to produce taboo attractions (to unconventional sexual practices), Protestants instead showed greater repulsion. When implicitly conditioned to produce taboo repulsions (to African Americans), Protestants instead showed greater attraction. Supportive evidence from other studies came from clinicians' judgments, defense mechanism inventories, and a survey of respondent attitudes. Other work showed that Protestants who diminished and displaced threatening affect were more likely to sublimate this affect into creative activities; the present work showed that Protestants who do not or cannot diminish or displace such threatening affect instead reverse it. Traditional individual difference variables showed little ability to predict reaction formation, suggesting that the observed processes go beyond what we normally study when we talk about self-control. (PsycINFO Database Record

Roads more and less traveled: Different emotional routes to creativity among Protestants and Catholics.

Western culture has 2 contradictory images of creativity: the artist as intensely emotional versus the artist as sublimator, for whom work becomes the outlet for what is repressed and denied. We show that both images are correct, but that the routes to creativity are culturally patterned, such that Catholic creatives are relatively more likely to take the emotionally intense route and Protestant creatives relatively more likely to take the sublimating route. This pattern is consistent for both the Big-C creativity of historical eminents (Studies 1 and 1b) and small-c creativity of student samples (Studies 2 and 3). The student samples also highlighted the moderating role of Protestant asceticism, as Protestants who were high in asceticism and who also repressed or minimized troublesome emotions were particularly creative. Analyses of behavioral data in previous lab experiments (Studies 2b and 3b) provided conceptual validation of the findings reported in Studies 2 and 3. (PsycINFO Database Record

Defining Social Class Across Time and Between Groups.

We examined changes over four decades and between ethnic groups in how people define their social class. Changes included the increasing importance of income, decreasing importance of occupational prestige, and the demise of the "Victorian bargain," in which poor people who subscribed to conservative sexual and religious norms could think of themselves as middle class. The period also saw changes (among Whites) and continuity (among Black Americans) in subjective status perceptions. For Whites (and particularly poor Whites), their perceptions of enhanced social class were greatly reduced. Poor Whites now view their social class as slightly but significantly lower than their poor Black and Latino counterparts. For Black respondents, a caste-like understanding of social class persisted, as they continued to view their class standing as relatively independent of their achieved education, income, and occupation. Such achievement indicators, however, predicted Black respondents' self-esteem more than they predicted self-esteem for any other group.

Male honor and female fidelity: implicit cultural scripts that perpetuate domestic violence.

Two studies explored how domestic violence may be implicitly or explicitly sanctioned and reinforced in cultures where honor is a salient organizing theme. Three general predictions were supported: (a) female infidelity damages a man's reputation, particularly in honor cultures; (b) this reputation can be partially restored through the use of violence; and (c) women in honor cultures are expected to remain loyal in the face of jealousy-related violence. Study 1 involved participants from Brazil (an honor culture) and the United States responding to written vignettes involving infidelity and violence in response to infidelity. Study 2 involved southern Anglo, Latino, and northern Anglo participants witnessing a "live" incident of aggression against a woman (actually a confederate) and subsequently interacting with her.

Jealousy and the meaning (or nonmeaning) of violence.

Previous research has indicated that jealousy is one of the major triggers of domestic violence. Three studies here examined North Americans' ambivalent feelings about jealousy and jealousy-related aggression. In Study 1, it was shown that participants believed both that jealousy can be a sign of insecurity and a sign of love. In Study 2, it was shown that this equating of jealousy with love can lead to the tacit acceptance of jealousy-related violence. In Study 3, it was shown that a relative acceptance of jealousy-related aggression extends to cases of emotional and sexual abuse by husbands against their wives. In both Studies 2 and 3, men who hit or abused their wives over a jealousy-related matter were judged to romantically love their wives as much as those who did not engage in abuse. Violence in the context of a non-jealousy-related argument was seen quite negatively, but it lost a great deal of its negativity in the jealousy case.

The causal role of theories of relationships: consequences for satisfaction and cognitive strategies.

Two studies demonstrated the causal role of relationship theories in influencing relationship satisfaction and the processes affecting satisfaction. In both studies, participants were induced to hold either the soulmate or work-it-out theory. Feelings that one's partner was ideal (or not) were associated with relationship satisfaction more strongly for people induced to hold the soulmate theory than the work-it-out theory (Study 1). In Study 2, participants' beliefs about their relationships were threatened, and strategies for responding to this threat were assessed. Inducing people to hold the soulmate theory resulted in more relationship-enhancing cognitions if participants believed they were with the right person but more relationship-detracting cognitions if participants did not believe they were with the right person. These polarizing tendencies were enhanced under threat. In contrast, inducing people to hold a work-it-out theory produced almost no biased processing, leading people to process information similarly, regardless of their feelings about their partner.

Sublimation, culture, and creativity.

Combining insights from Freud and Weber, this article explores whether Protestants (vs. Catholics and Jews) are more likely to sublimate their taboo feelings and desires toward productive ends. In the Terman sample (Study 1), Protestant men and women who had sexual problems related to anxieties about taboos and depravity had greater creative accomplishments, as compared to those with sexual problems unrelated to such concerns and to those reporting no sexual problems. Two laboratory experiments (Studies 2 and 3) found that Protestants produced more creative artwork (sculptures, poems, collages, cartoon captions) when they were (a) primed with damnation-related words, (b) induced to feel unacceptable sexual desires, or (c) forced to suppress their anger. Activating anger or sexual attraction was not enough; it was the forbidden or suppressed nature of the emotion that gave the emotion its creative power. The studies provide possibly the first experimental evidence for sublimation and suggest a cultural psychological approach to defense mechanisms.

Within- and between-culture variation: individual differences and the cultural logics of honor, face, and dignity cultures.

The CuPS (Culture × Person × Situation) approach attempts to jointly consider culture and individual differences, without treating either as noise and without reducing one to the other. Culture is important because it helps define psychological situations and create meaningful clusters of behavior according to particular logics. Individual differences are important because individuals vary in the extent to which they endorse or reject a culture's ideals. Further, because different cultures are organized by different logics, individual differences mean something different in each. Central to these studies are concepts of honor-related violence and individual worth as being inalienable versus socially conferred. We illustrate our argument with 2 experiments involving participants from honor, face, and dignity cultures. The studies showed that the same "type" of person who was most helpful, honest, and likely to behave with integrity in one culture was the "type" of person least likely to do so in another culture. We discuss how CuPS can provide a rudimentary but integrated approach to understanding both within- and between-culture variation.

Information, perspective, and judgments about the self in face and dignity cultures.

People's judgments about their own moral status and well-being were made differently by those from a Dignity culture (Anglo-Americans) and by those from a Face culture (Asian Americans). Face culture participants were more influenced by information processed from a third-person (compared with first-person) perspective, with information about the self having a powerful effect only when seen through another's eyes. Thus, (a) Asian Americans felt the greatest need for moral cleansing when thinking about how others would judge their many (vs. few) transgressions, but this effect did not hold when others were not invoked, and (b) Asian Americans defined themselves as having a rich social network and worthwhile life when thinking about how others would evaluate their many (vs. few) friendships, but again, effects did not hold when others were not invoked. In contrast, Anglo-Americans responded to information about their transgressions or friendships, but effects were pronounced only when other people were not invoked.

The jury and abjury of my peers: the self in face and dignity cultures.

The self is defined and judged differently by people from face and dignity cultures (in this case, Hong Kong and the United States, respectively). Across 3 experiments, people from a face culture absorbed the judgments of other people into their private self-definitions. Particularly important for people from a face culture are public representations--knowledge that is shared and known to be shared about someone. In contrast, people from a dignity culture try to preserve the sovereign self by not letting others define them. In the 3 experiments, dignity culture participants showed a studied indifference to the judgments of their peers, ignoring peers' assessments--whether those assessments were public or private, were positive or negative, or were made by qualified peers or unqualified peers. Ways that the self is "knotted" up with social judgments and cultural imperatives are discussed.

The soft embodiment of culture: camera angles and motion through time and space.

Cultural assumptions about one's relation to others and one's place in the world can be literally embodied in the way one cognitively maps out one's position and motion in time and space. In three experiments, we examined the psychological perspective that Asian American and Euro-American participants embodied as they both comprehended and produced narratives and mapped out metaphors of time and space. In social situations, Euro-American participants were more likely to embody their own perspective and a sense of their own motion (rather than those of a friend), whereas Asian American participants were more likely to embody a friend's perspective and sense of motion (rather than their own). We discuss how these psychological perspectives represent the soft embodiment of culture by implicitly instantiating cultural injunctions (a) to think about how you look to others and to harmonize with them or (b) to know yourself, trust yourself, and act with confidence.

As seen by the other...: Perspectives on the self in the memories and emotional perceptions of Easterners and Westerners.

The experiment reported investigated the phenomenological consequences of Easterners' and Westerners'perspectives on the self Two findings are consistent with the notion that Asians are more likely than Westerners to experience the self from the perspective of the generalized other First, Eastern participants were more likely than Western participants to have third-person (as opposed to first-person) memories when they thought about situations in which they would be at the center of a scene. Second, Easterners and Westerners engaged in different sorts of projections when they read the emotional expressions of other people. Westerners were more biased than Easterners toward egocentric projection of their own emotions onto others, whereas Easterners were more biased than Westerners toward relational projection, in which they projected onto others the emotions that the generalized other would feel in relation to the participant. Implications for how phenomenological experiences could reinforce different Eastern and Western ideologies about the self and the group are discussed.