Empirical audit and review and an assessment of evidentiary value in research on the psychological consequences of scarcity.

Empirical audit and review is an approach to assessing the evidentiary value of a research area. It involves identifying a topic and selecting a cross-section of studies for replication. We apply the method to research on the psychological consequences of scarcity. Starting with the papers citing a seminal publication in the field, we conducted replications of 20 studies that evaluate the role of scarcity priming in pain sensitivity, resource allocation, materialism, and many other domains. There was considerable variability in the replicability, with some strong successes and other undeniable failures. Empirical audit and review does not attempt to assign an overall replication rate for a heterogeneous field, but rather facilitates researchers seeking to incorporate strength of evidence as they refine theories and plan new investigations in the research area. This method allows for an integration of qualitative and quantitative approaches to review and enables the growth of a cumulative science.

When alterations are violations: Moral outrage and punishment in response to (even minor) alterations to rituals.

From Catholics performing the sign of the cross since the 4th century to Americans reciting the Pledge of Allegiance since the 1890s, group rituals (i.e., predefined sequences of symbolic actions) have strikingly consistent features over time. Seven studies (N = 4,213) document the sacrosanct nature of rituals: Because group rituals symbolize sacred group values, even minor alterations to them provoke moral outrage and punishment. In Pilot Studies A and B, fraternity members who failed to complete initiation activities that were more ritualistic elicited relatively greater moral outrage and hazing from their fraternity brothers. Study 1 uses secular holiday rituals to explore the dimensions of ritual alteration-both physical and psychological-that elicit moral outrage. Study 2 suggests that altering a ritual elicits outrage even beyond the extent to which the ritual alteration is seen as violating descriptive and injunctive norms. In Study 3, group members who viewed male circumcision as more ritualistic (i.e., Jewish vs. Muslim participants) expressed greater moral outrage in response to a proposal to alter circumcision to make it safer. Study 4 uses the Pledge of Allegiance ritual to explore how the intentions of the person altering the ritual influence observers' moral outrage and punishment. Finally, in Study 5, even minor alterations elicited comparable levels of moral outrage to major alterations of the Jewish Passover ritual. Across both religious and secular rituals, the more ingroup members believed that rituals symbolize sacred group values, the more they protected their rituals-by punishing those who violated them. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

A sacred commitment: How rituals promote group survival.

Religious groups have survived for thousands of years despite drastic changes in society. One reason for their successful survival is the proliferation of group rituals (i.e. meaningful sequences of actions characterized by rigidity, formality, and repetition). We propose that rituals enhance religious group survival not only by signaling external commitment but also by fostering internal commitment toward the group in three ways: (1) enhancing belief in the group's values ('committed cognition'), (2) increasing the desire to maintain membership in the group ('committed affect'), and (3) increasing contributions to the welfare of the group ('committed behavior'). We conclude with a call for new empirical research on how participating in rituals can enhance internal commitment toward one's group (116/120).

Follow your gut? Emotional intelligence moderates the association between physiologically measured somatic markers and risk-taking.

Emotional Intelligence (EI) is a set of adaptive skills that involve emotions and emotional information. Prior research suggests that lower EI individuals behave maladaptively in social situations compared to higher EI individuals. However, there is a paucity of research on whether EI promotes adaptive decision-making. Leveraging the somatic marker hypothesis, we explore whether EI moderates the relationship between skin conductance responses (SCRs) and risky decision-making. In two separate sessions in the behavioral lab, participants (N = 52) completed tests of emotional intelligence and made a total of 5,145 decisions involving risk. At Time 1, participants completed an ability test of EI and cognitive intelligence. At Time 2, participants completed 100 decision trials of the Iowa Gambling Task (IGT). Consistent with prior research using the IGT, participants played a computerized card game with real monetary rewards in which two "safe" decks led to higher average monetary rewards and two "risky" decks led to higher average losses. We found that EI moderates the relationship between physiological arousal, as measured by SCRs, and risk-taking. Specifically, lower EI individuals exhibited a maladaptive, positive association between SCRs and risk-taking, whereas higher EI individuals did not exhibit a relationship between SCRs and risk-taking. Our findings suggest one important way in which low EI may lead to maladaptive decision-making is through appraising physiological arousal incorrectly. (PsycInfo Database Record (c) 2020 APA, all rights reserved).