I like it because it hurts you: On the association of everyday sadism, sadistic pleasure, and victim blaming.

Past research on determinants of victim blaming mainly concentrated on individuals' just-world beliefs as motivational process underlying this harsh reaction to others' suffering. The present work provides novel insights regarding underlying affective processes by showing how individuals prone to derive pleasure from others' suffering-individuals high in everyday sadism-engage in victim blaming due to increased sadistic pleasure and reduced empathic concern they experience. Results of three cross-sectional studies and one ambulatory assessment study applying online experience sampling method (ESM; overall N = 2,653) document this association. Importantly, the relation emerged over and above the honesty-humility, emotionality, extraversion, agreeableness, conscientiousness, and openness personality model (Study 1a), and other so-called dark traits (Study 1b), across different cultural backgrounds (Study 1c), and also when sampling from a population of individuals frequently confronted with victim-perpetrator constellations: police officers (Study 1d). Studies 2 and 3 highlight a significant behavioral correlate of victim blaming. Everyday sadism is related to reduced willingness to engage in effortful cognitive activity as individuals high (vs. low) in everyday sadism recall less information regarding victim-perpetrator constellations of sexual assault. Results obtained in the ESM study (Study 4) indicate that the relation of everyday sadism, sadistic pleasure, and victim blaming holds in everyday life and is not significantly moderated by interpersonal closeness to the blamed victim or impactfulness of the incident. Overall, the present article extends our understanding of what determines innocent victims' derogation and highlights emotional mechanisms, societal relevance, and generalizability of the observed associations beyond the laboratory. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

Affective Polarization and Political Belief Systems: The Role of Political Identity and the Content and Structure of Political Beliefs.

We investigate the extent that political identity, political belief content (i.e., attitude stances), and political belief system structure (i.e., relations among attitudes) differences are associated with affective polarization (i.e., viewing ingroup partisans positively and outgroup partisans negatively) in two multinational, cross-sectional studies (Study 1 N = 4,152, Study 2 N = 29,994). First, we found a large, positive association between political identity and group liking-participants liked their ingroup substantially more than their outgroup. Second, political belief system content and structure had opposite associations with group liking: Sharing similar belief system content with an outgroup was associated with more outgroup liking, but similarity with the ingroup was associated with less ingroup liking. The opposite pattern was found for political belief system structure. Thus, affective polarization was greatest when belief system content similarity was low and structure similarity was high.

Time investments in rituals are associated with social bonding, affect and subjective health: a longitudinal study of Diwali in two Indian communities.

Rituals are performed within specific socio-ecological niches, yet the different effects of the same ritual form across different niches (community contexts) remains unclear. Here, using longitudinal measures over a two-week period during Diwali (the Indian festival of light), we investigate the relationship between ritual time allocation and social cohesion in two Indian communities. First, the positive effects of ritual on social bonding, perceived health and affect were highest on the focal day of the festival. Second, we observed anticipatory effects of ritualistic commitment on affect prior to the main day of the festival. Third, social bonding patterns were similar in the two Indian settings, indicating that Diwali fosters social cohesion across diverse social ecologies (cultural niches). However, individually focused emotional benefits appear to dampened in more cosmopolitan environments. Finally, time investments reveal diminishing marginal utilities for ritual activities on social cognition. Ritual time investments were linked to greater affect and family cohesion up to a certain limit. We argue that attention to the diminishing returns of ritual time investments on social cohesion across diverse human ecologies is an important horizon for future cross-cultural investigations. This article is part of the theme issue 'Ritual renaissance: new insights into the most human of behaviours'.

The Relation Between Human Values and Perceived Situation Characteristics in Everyday Life.

Values refer to abstract beliefs which serve as guidelines in peoples' life and affect the way people and events are evaluated. Simultaneously, unlike attitudes, values transcend specific actions, and situations. While recent research showed that values are related to the attention and interpretation of situational information in standardized laboratory settings, up to date hardly any empirical work investigated how values relate to situation perception in daily life. In our study, we assessed the relation between the endorsement of human values and situation characteristics (i.e., the 8 DIAMONDS). Using the Day Reconstruction Method in two samples (German and US-American), we found that especially variance in the experience of negatively connoted situation characteristics were due to individual differences. Power was related to experiencing more deceptive situations, while the reversed pattern emerged for universalism and benevolence. Tradition was related to experiencing more aversive situations while self-direction was related to experiencing less situations high in adversity. Although, our results might provide some initial evidence for a relation between personal values and subjective situations experiences in everyday life, no clear pattern emerged and further investigation of the relation is necessary.

Genomic information and a person's right not to know: A closer look at variations in hypothetical informational preferences in a German sample.

In clinical practice and in research, there is an ongoing debate on how to return incidental and secondary findings of genetic tests to patients and research participants. Previous investigations have found that most of the people most of the time are in favor of full disclosure of results. Yet, the option to reject disclosure, based on the so-called right not to know, can be valuable especially for some vulnerable subgroups of recipients. In the present study we investigated variations in informational preferences in the context of genetic testing in a large and diverse German sample. This survey examined health care professionals, patients, participants of genetic counseling sessions and members of the general population (N = 518). Survey participants were assessed regarding their openness to learning about findings under various hypothetical scenarios, as well as their attitudes about the doctor-patient-relationship in a disclosure situation and about informational transfer to third parties. While the majority of participants wanted to learn about their findings, the extent of support of disclosure varied with features of the hypothetical diagnostic scenarios (e.g., controllability of disease; abstract vs. concrete scenario description) and demographic characteristics of the subjects. For example, subjects with higher levels of education were more selective with regards to the kind of information they want to receive than those with lower levels of education. We discuss implications of these findings for the debate about the right not to know and for the clinical practice of informed consent procedures.