Relational diversity in social portfolios predicts well-being.

We document a link between the relational diversity of one's social portfolio-the richness and evenness of relationship types across one's social interactions-and well-being. Across four distinct samples, respondents from the United States who completed a preregistered survey (n = 578), respondents to the American Time Use Survey (n = 19,197), respondents to the World Health Organization's Study on Global Aging and Adult Health (n = 10,447), and users of a French mobile application (n = 21,644), specification curve analyses show that the positive relationship between social portfolio diversity and well-being is robust across different metrics of well-being, different categorizations of relationship types, and the inclusion of a wide range of covariates. Over and above people's total amount of social interaction and the diversity of activities they engage in, the relational diversity of their social portfolio is a unique predictor of well-being, both between individuals and within individuals over time.

Opportunity Neglect: An Aversion to Low-Probability Gains.

Seven preregistered studies (N = 2,890, adult participants) conducted in the field, in the lab, and online documented opportunity neglect: a tendency to reject opportunities with low probability of success even when they come with little or no objective cost (e.g., time, money, reputation). Participants rejected a low-probability opportunity in an everyday context (Study 1). Participants also rejected incentive-compatible gambles with positive expected value-for both goods (Study 2) and money (Studies 3-7)-even with no possibility of monetary loss and nontrivial rewards (e.g., a 1% chance at $99). Participants rejected low-probability opportunities more frequently than high-probability opportunities with equal expected value (Study 3). Although taking some real-life opportunities comes with costs, we show that people are even willing to incur costs to opt out of low-probability opportunities (Study 4). Opportunity neglect can be mitigated by highlighting that rejecting an opportunity is equivalent to choosing a zero probability of success (Studies 6-7).

Buying time promotes happiness.

Around the world, increases in wealth have produced an unintended consequence: a rising sense of time scarcity. We provide evidence that using money to buy time can provide a buffer against this time famine, thereby promoting happiness. Using large, diverse samples from the United States, Canada, Denmark, and The Netherlands (n = 6,271), we show that individuals who spend money on time-saving services report greater life satisfaction. A field experiment provides causal evidence that working adults report greater happiness after spending money on a time-saving purchase than on a material purchase. Together, these results suggest that using money to buy time can protect people from the detrimental effects of time pressure on life satisfaction.

Physical and situational inequality on airplanes predicts air rage.

We posit that the modern airplane is a social microcosm of class-based society, and that the increasing incidence of "air rage" can be understood through the lens of inequality. Research on inequality typically examines the effects of relatively fixed, macrostructural forms of inequality, such as socioeconomic status; we examine how temporary exposure to both physical and situational inequality, induced by the design of environments, can foster antisocial behavior. We use a complete set of all onboard air rage incidents over several years from a large, international airline to test our predictions. Physical inequality on airplanes-that is, the presence of a first class cabin-is associated with more frequent air rage incidents in economy class. Situational inequality-boarding from the front (requiring walking through the first class cabin) versus the middle of the plane-also significantly increases the odds of air rage in both economy and first class. We show that physical design that highlights inequality can trigger antisocial behavior on airplanes. More broadly, these results point to the importance of considering the design of environments-from airplanes to office layouts to stadium seating-in understanding both the form and emergence of antisocial behavior.

Hiding personal information reveals the worst.

Seven experiments explore people's decisions to share or withhold personal information, and the wisdom of such decisions. When people choose not to reveal information--to be "hiders"--they are judged negatively by others (experiment 1). These negative judgments emerge when hiding is volitional (experiments 2A and 2B) and are driven by decreases in trustworthiness engendered by decisions to hide (experiments 3A and 3B). Moreover, hiders do not intuit these negative consequences: given the choice to withhold or reveal unsavory information, people often choose to withhold, but observers rate those who reveal even questionable behavior more positively (experiments 4A and 4B). The negative impact of hiding holds whether opting not to disclose unflattering (drug use, poor grades, and sexually transmitted diseases) or flattering (blood donations) information, and across decisions ranging from whom to date to whom to hire. When faced with decisions about disclosure, decision-makers should be aware not just of the risk of revealing, but of what hiding reveals.

The Belief in a Favorable Future.

People believe that future others' preferences and beliefs will change to align with their own. People holding a particular view (e.g., support of President Trump) are more likely to believe that future others will share their view than to believe that future others will have an opposing view (e.g., opposition to President Trump). Six studies demonstrated this belief in a favorable future (BFF) for political views, scientific beliefs, and entertainment and product preferences. BFF is greater in magnitude than the tendency to believe that current others share one's views (false-consensus effect), arises across cultures, is distinct from general optimism, is strongest when people perceive their views as being objective rather than subjective, and can affect (but is distinct from) beliefs about favorable future policy changes. A lab experiment involving monetary bets on the future popularity of politicians and a field experiment involving political donations ( N = 660,542) demonstrated that BFF can influence people's behavior today.

When Novel Rituals Lead to Intergroup Bias: Evidence From Economic Games and Neurophysiology.

Long-established rituals in preexisting cultural groups have been linked to the cultural evolution of group cooperation. We tested the prediction that novel rituals-arbitrary hand and body gestures enacted in a stereotypical and repeated fashion-can inculcate intergroup bias in newly formed groups. In four experiments, participants practiced novel rituals at home for 1 week (Experiments 1, 2, and 4) or once in the lab (Experiment 3) and were divided into minimal in-groups and out-groups. Our results offer mixed support for the hypothesis that novel rituals promote intergroup bias. Specifically, we found a modest effect for daily repeated rituals but a null effect for rituals enacted only once. These results suggest that novel rituals can inculcate bias, but only when certain features are present: Rituals must be sufficiently elaborate and repeated to lead to bias. Taken together, our results offer modest support that novel rituals can promote intergroup bias.

Dying Is Unexpectedly Positive.

In people's imagination, dying seems dreadful; however, these perceptions may not reflect reality. In two studies, we compared the affective experience of people facing imminent death with that of people imagining imminent death. Study 1 revealed that blog posts of near-death patients with cancer and amyotrophic lateral sclerosis were more positive and less negative than the simulated blog posts of nonpatients-and also that the patients' blog posts became more positive as death neared. Study 2 revealed that the last words of death-row inmates were more positive and less negative than the simulated last words of noninmates-and also that these last words were less negative than poetry written by death-row inmates. Together, these results suggest that the experience of dying-even because of terminal illness or execution-may be more pleasant than one imagines.

Vicarious contagion decreases differentiation - and comes with costs.

Baumeister et al. propose that individual differentiation is a crucial determinant of group success. We apply their model to processes lying in between the individual and the group - vicarious processes. We review literature in four domains - attitudes, emotions, moral behavior, and self-regulation - showing that group identification can lead to vicarious contagion, reducing individual differentiation and inducing negative consequences.

Why we think we can't dance: theory of mind and children's desire to perform.

Theory of mind (ToM) allows children to achieve success in the social world by understanding others' minds. A study with 3- to 12-year-olds, however, demonstrates that gains in ToM are linked to decreases in children's desire to engage in performative behaviors associated with health and well-being, such as singing and dancing. One hundred and fifty-nine middle-class children from diverse backgrounds in a Northeastern U.S. metropolitan area completed the study in 2011. The development of ToM is associated with decreases in self-esteem, which in turn predicts decreases in children's willingness to perform. This shift away from performance begins at age 4 (when ToM begins to develop), years before children enter puberty.

A "present" for the future: the unexpected value of rediscovery.

Although documenting everyday activities may seem trivial, four studies reveal that creating records of the present generates unexpected benefits by allowing future rediscoveries. In Study 1, we used a time-capsule paradigm to show that individuals underestimate the extent to which rediscovering experiences from the past will be curiosity provoking and interesting in the future. In Studies 2 and 3, we found that people are particularly likely to underestimate the pleasure of rediscovering ordinary, mundane experiences, as opposed to extraordinary experiences. Finally, Study 4 demonstrates that underestimating the pleasure of rediscovery leads to time-inconsistent choices: Individuals forgo opportunities to document the present but then prefer rediscovering those moments in the future to engaging in an alternative fun activity. Underestimating the value of rediscovery is linked to people's erroneous faith in their memory of everyday events. By documenting the present, people provide themselves with the opportunity to rediscover mundane moments that may otherwise have been forgotten.

The emergence of "us and them" in 80 lines of code: modeling group genesis in homogeneous populations.

Psychological explanations of group genesis often require population heterogeneity in identity or other characteristics, whether deep (e.g., religion) or superficial (e.g., eye color). We used agent-based models to explore group genesis in homogeneous populations and found robust group formation with just two basic principles: reciprocity and transitivity. These emergent groups demonstrated in-group cooperation and out-group defection, even though agents lacked common identity. Group formation increased individual payoffs, and group number and size were robust to varying levels of reciprocity and transitivity. Increasing population size increased group size more than group number, and manipulating baseline trust in a population had predictable effects on group genesis. An interactive demonstration of the parameter space and source code for implementing the model are available online.

Temporal view of the costs and benefits of self-deception.

Researchers have documented many cases in which individuals rationalize their regrettable actions. Four experiments examine situations in which people go beyond merely explaining away their misconduct to actively deceiving themselves. We find that those who exploit opportunities to cheat on tests are likely to engage in self-deception, inferring that their elevated performance is a sign of intelligence. This short-term psychological benefit of self-deception, however, can come with longer-term costs: when predicting future performance, participants expect to perform equally well-a lack of awareness that persists even when these inflated expectations prove costly. We show that although people expect to cheat, they do not foresee self-deception, and that factors that reinforce the benefits of cheating enhance self-deception. More broadly, the findings of these experiments offer evidence that debates about the relative costs and benefits of self-deception are informed by adopting a temporal view that assesses the cumulative impact of self-deception over time.

Rituals enhance consumption.

Four experiments tested the novel hypothesis that ritualistic behavior potentiates and enhances ensuing consumption--an effect found for chocolates, lemonade, and even carrots. Experiment 1 showed that participants who engaged in ritualized behavior, compared with those who did not, evaluated chocolate as more flavorful, valuable, and deserving of behavioral savoring. Experiment 2 demonstrated that random gestures do not boost consumption as much as ritualistic gestures do. It further showed that a delay between a ritual and the opportunity to consume heightens enjoyment, which attests to the idea that ritual behavior stimulates goal-directed action (to consume). Experiment 3 found that performing a ritual oneself enhances consumption more than watching someone else perform the same ritual, suggesting that personal involvement is crucial for the benefits of rituals to emerge. Finally, Experiment 4 provided direct evidence of the underlying process: Rituals enhance the enjoyment of consumption because of the greater involvement in the experience that they prompt.

Perceived and Ideal Inequality in University Endowments in the United States.

Whether and which university to attend are among the most financially consequential choices most people make. Universities with relatively larger endowments can offer better education experiences, which can drive inequality in students' subsequent outcomes. We first explore three interrelated questions: the current educational inequality across U.S. universities, people's perceptions of this inequality, and their desired inequality. Educational inequality is large: the top 20% of universities have 80% of the total university endowment wealth while the bottom 20% have around 1%. Studies 1 to 3 demonstrated that people underestimate university endowment inequality and desire more equality. These perceptions and ideals were mostly unaffected by contextual factors (e.g., salience of endowment consequences, distribution range) and were not well explained by participants' demographics. Finally, Study 4 revealed that learning about current endowment inequality decreased tolerance of the distribution of university wealth. We discuss the implications of awareness of educational inequality for behaviors and educational policies.

The gifts we keep on giving: documenting and destigmatizing the regifting taboo.

Five studies examined whether the practice of regifting--a social taboo--is as offensive to the original givers as potential regifters assume. Participants who imagined regifting a gift (receivers) thought that the original giver would be more offended than participants who imagined that their gifts were regifted (givers) reported feeling. Specifically, receivers viewed regifting as similar in offensiveness to throwing gifts away, yet givers clearly preferred the former. This asymmetry in emotional reactions to regifting was driven by an asymmetry in beliefs about entitlement. Givers believed that the act of gift giving passed title to the gift on to receivers, so that receivers were free to decide what to do with the gift; in contrast, receivers believed that givers retained some say in how their gifts were used. Finally, an intervention designed to destigmatize regifting by introducing a different normative standard (i.e., National Regifting Day) corrected the asymmetry in beliefs about entitlement and increased regifting.

Giving time gives you time.

Results of four experiments reveal a counterintuitive solution to the common problem of feeling that one does not have enough time: Give some of it away. Although the objective amount of time people have cannot be increased (there are only 24 hours in a day), this research demonstrates that people's subjective sense of time affluence can be increased. We compared spending time on other people with wasting time, spending time on oneself, and even gaining a windfall of "free" time, and we found that spending time on others increases one's feeling of time affluence. The impact of giving time on feelings of time affluence is driven by a boosted sense of self-efficacy. Consequently, giving time makes people more willing to commit to future engagements despite their busy schedules.

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).