High economic inequality is linked to greater moralization.

Throughout the 21st century, economic inequality is predicted to increase as we face new challenges, from changes in the technological landscape to the growing climate crisis. It is crucial we understand how these changes in inequality may affect how people think and behave. We propose that economic inequality threatens the social fabric of society, in turn increasing moralization-that is, the greater tendency to employ or emphasize morality in everyday life-as an attempt to restore order and control. Using longitudinal data from X, formerly known as Twitter, our first study demonstrates that high economic inequality is associated with greater use of moral language online (e.g. the use of words such as "disgust", "hurt", and "respect'). Study 2 then examined data from 41 regions around the world, generally showing that higher inequality has a small association with harsher moral judgments of people's everyday actions. Together these findings demonstrate that economic inequality is linked to the tendency to see the world through a moral lens.

Feeling understood fosters identity fusion.

If the consequences of identity fusion are well established, its psychological antecedents are not. To address this shortcoming, eight studies tested the hypothesis that self-verification (receiving evaluations that confirm one's self-views) increases fusion (a synergistic union with a group, individual, or cause), which, in turn, increases behavioral support for the target of fusion. Correlational studies showed that perceived self-verification was positively associated with fusion, which was positively associated with willingness to fight and die for a group (Study 1a), a value (Study 1b), and a leader (Study 1c). Study 2 revealed that increasing perceived self-verification fostered greater willingness to fight and die for the group but only indirectly through increases in fusion. Study 3 showed that 4 months after indicating the degree of fusion with a group, increasing perceived self-verification augmented endorsement of fighting and dying for the group indirectly through elevations in fusion. In Study 4, relational ties mediated the relationship between perceived self-verification and fusion. Finally, face-to-face interviews with incarcerated members of street gangs and organized crime gangs (Studies 5a-5b) showed that perceived self-verification was positively associated with fusion, which was positively associated with sacrifices for the gang (replicating Studies 1a-1c). No evidence emerged supporting a rival causal path in which fusion caused willingness to fight and die through perceived self-verification. Implications for related theoretical approaches and for conceptualizing the relationship between personal identities, social identities, and group processes are discussed. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

A truly responsive listener is a self-verifying listener.

We propose that accounts of responsiveness and responsive listening are tailored for people with positive self-views (high self-esteem, positive self-concepts). Researchers define responsiveness, in part, as valuing and appreciating a partners' attributes, accomplishments, and worldview. This emphasis on being positively validated overlooks the dangers of feeling overvalued, which are especially salient to those with low self-esteem and negative self-views. Self-verification motives lead people to feel closest to partners who see them as they see themselves. Responsiveness and positive validation may increase closeness among those with positive self-views, but these processes may backfire for those with negative self-views. We describe the challenges such individuals face in eliciting self-verification from partners and suggest ways of improving responsiveness to those with negative self-views.

Behind the Blackpill: Self-Verification and Identity Fusion Predict Endorsement of Violence Against Women Among Self-Identified Incels.

Incels (involuntary celibates) have advocated for and even enacted violence against women. We explored two mechanisms that may underly incels' actions: identity fusion and self-verification. Study 1 (n = 155) revealed stronger identity fusion (deep alignment) with the ingroup among men active in online incel communities compared to men active in other male-dominated groups. Study 2 (n = 113) showed that feeling self-verified by other incels predicted fusion with incels; fusion, in turn, predicted endorsement of past and future violence toward women. Study 3 (n = 283; preregistered) replicated the indirect effects from Study 2 and extended them by linking fusion to online harassment of women. All indirect effects were particularly strong among self-identified incels high in narcissism. We discuss the synergistic links between self-verification and identity fusion in fostering extreme behaviors and identify directions for future research.

Restoring Honor by Slapping or Disowning the Daughter.

The psychological processes underlying honor violence against kin are poorly understood. We assumed that honor violence against daughters who violate a gendered norm is designed to uphold family honor and nurture positive links to the community. Four studies with Indian men supported this formulation. As expected, endorsement of honor violence (i.e., slapping or disowning the daughter) increased insofar as perceived community awareness of the violation increased. Moreover, endorsement of honor violence was especially common among those whose identities were closely aligned ("fused") with their community. Finally, a desire to restore threatened family honor, rather than a motivation to prevent future dishonor, motivates honor violence against daughters; conversely, a desire to prevent future dishonor motivates constructive activities such as advising. Ironically, a benign, culturally universal desire to maintain positive ties to the community can encourage community members to endorse violence toward transgressive kin.

Social mindfulness predicts concern for nature and immigrants across 36 nations.

People cooperate every day in ways that range from largescale contributions that mitigate climate change to simple actions such as leaving another individual with choice - known as social mindfulness. It is not yet clear whether and how these complex and more simple forms of cooperation relate. Prior work has found that countries with individuals who made more socially mindful choices were linked to a higher country environmental performance - a proxy for complex cooperation. Here we replicated this initial finding in 41 samples around the world, demonstrating the robustness of the association between social mindfulness and environmental performance, and substantially built on it to show this relationship extended to a wide range of complex cooperative indices, tied closely to many current societal issues. We found that greater social mindfulness expressed by an individual was related to living in countries with more social capital, more community participation and reduced prejudice towards immigrants. Our findings speak to the symbiotic relationship between simple and more complex forms of cooperation in societies.

Perceiving societal pressure to be happy is linked to poor well-being, especially in happy nations.

Happiness is a valuable experience, and societies want their citizens to be happy. Although this societal commitment seems laudable, overly emphasizing positivity (versus negativity) may create an unattainable emotion norm that ironically compromises individual well-being. In this multi-national study (40 countries; 7443 participants), we investigate how societal pressure to be happy and not sad predicts emotional, cognitive and clinical indicators of well-being around the world, and examine how these relations differ as a function of countries' national happiness levels (collected from the World Happiness Report). Although detrimental well-being associations manifest for an average country, the strength of these relations varies across countries. People's felt societal pressure to be happy and not sad is particularly linked to poor well-being in countries with a higher World Happiness Index. Although the cross-sectional nature of our work prohibits causal conclusions, our findings highlight the correlational link between social emotion valuation and individual well-being, and suggest that high national happiness levels may have downsides for some.

Why True Believers Make the Ultimate Sacrifice: Sacred Values, Moral Convictions, or Identity Fusion?

Recent research has identified three promising candidates for predicting extreme behavior: sacred values, moral convictions, and identity fusion. Each construct is thought to motivate extreme behavior in unique ways: Sacred values trigger extreme actions when people are asked to compromise cause-related values for personal gain; moral convictions trigger extreme actions when a cause is aligned with one's moral compass; and identity fusion triggers extreme actions when a cause is inextricably associated ("fused") with the personal self. In six studies, we asked which of the three constructs (either alone or in combination) was most predictive of sacrifice for a cause. We measured all three constructs with respect to either of two causes: gun rights (Studies 1-3) or abortion rights (4-6). The outcome measure was endorsement of fighting and dying for the cause. Although all three constructs were significant predictors of the outcome measure when considered separately, identity fusion consistently emerged as the strongest predictor of endorsement of self-sacrifice when all three were considered simultaneously. This pattern occurred regardless of the target cause (gun or abortion rights), the participant's position on the cause (i.e., pro-gun or anti-gun, pro-choice, or pro-life), or nationality (American vs. Spanish). Also, there was no evidence that the predictors interacted to predict the outcome measure. Finally, a manipulation that threatened the validity of the personal self strengthened the relationship between endorsement of self-sacrifice and both (a) identity fusion and (b) moral convictions. The latter finding suggests that threats to the validity of one's self-views may amplify the extreme behaviors of true believers.

A New Pathway to University Retention? Identity Fusion With University Predicts Retention Independently of Grades.

Individuals who are "strongly fused" with a group view the group as self-defining. As such, they should be particularly reluctant to leave it. For the first time, we investigate the implications of identity fusion for university retention. We found that students who were strongly fused with their university (+1 SD) were 7-9% points more likely than weakly fused students (-1SD) to remain in school up to a year later. Fusion with university predicted subsequent retention in four samples (N = 3,193) and held while controlling for demographics, personality, prior academic performance, and belonging uncertainty. Interestingly, fusion with university was largely unrelated to grades, suggesting that identity fusion provides a novel pathway to retention independent of established pathways like academic performance. We discuss the theoretical and practical implications of these findings.

Asymmetries in Mutual Understanding: People With Low Status, Power, and Self-Esteem Understand Better Than They Are Understood.

All too often, people who develop exceptionally astute insights into others remain mysterious to these others. Evidence for such asymmetric understanding comes from several independent domains. Striking asymmetries occur among those who differ in status and power, such that individuals with low status and power understand more than they are understood. We show that this effect extends to people who merely perceive that they have low status: individuals with low self-esteem. Whereas people with low self-esteem display insight into people with high self-esteem, people with high self-esteem fail to reciprocate. Conceptual analysis suggests that asymmetries in mutual understanding may be reduced by addressing deficits in information and motivation among perceivers. Nevertheless, several interventions have been unsuccessful, indicating that the path to symmetric understanding is a steep and thorny one. Further research is needed to develop strategies for fostering understanding of those who are most misunderstood: people with low self-esteem, low status, and low power.

Censoring political opposition online: Who does it and why.

As ordinary citizens increasingly moderate online forums, blogs, and their own social media feeds, a new type of censoring has emerged wherein people selectively remove opposing political viewpoints from online contexts. In three studies of behavior on putative online forums, supporters of a political cause (e.g., abortion or gun rights) preferentially censored comments that opposed their cause. The tendency to selectively censor cause-incongruent online content was amplified among people whose cause-related beliefs were deeply rooted in or "fused with" their identities. Moreover, six additional identity-related measures also amplified the selective censoring effect. Finally, selective censoring emerged even when opposing comments were inoffensive and courteous. We suggest that because online censorship enacted by moderators can skew online content consumed by millions of users, it can systematically disrupt democratic dialogue and subvert social harmony.

Why People Enter and Embrace Violent Groups.

We distinguish two pathways people may follow when they join violent groups: compliance and internalization. Compliance occurs when individuals are coerced to join by powerful influence agents. Internalization occurs when individuals join due to a perceived convergence between the self and the group. We searched for evidence of each of these pathways in field investigations of former members of two renowned terrorist organizations: the Liberation Tigers of Tamil Eelam (LTTE) (Study 1) and Islamist radical groups (Study 2). Results indicated that ex-fighters joined LTTE for reasons associated with both compliance and internalization but that ex-fighters joined Islamist radical groups primarily for reasons associated with internalization. When compliance occurred, it often took the form of coercion within LTTE but involved charismatic persuasion agents within Islamist groups. This evidence of systematic differences in the reasons why fighters enter violent groups suggests that strategies for preventing radicalization and fostering de-radicalization should be tailored to particular groups.

Explaining illness with evil: pathogen prevalence fosters moral vitalism.

Pathogens represent a significant threat to human health leading to the emergence of strategies designed to help manage their negative impact. We examined how spiritual beliefs developed to explain and predict the devastating effects of pathogens and spread of infectious disease. Analysis of existing data in studies 1 and 2 suggests that moral vitalism (beliefs about spiritual forces of evil) is higher in geographical regions characterized by historical higher levels of pathogens. Furthermore, drawing on a sample of 3140 participants from 28 countries in study 3, we found that historical higher levels of pathogens were associated with stronger endorsement of moral vitalistic beliefs. Furthermore, endorsement of moral vitalistic beliefs statistically mediated the previously reported relationship between pathogen prevalence and conservative ideologies, suggesting these beliefs reinforce behavioural strategies which function to prevent infection. We conclude that moral vitalism may be adaptive: by emphasizing concerns over contagion, it provided an explanatory model that enabled human groups to reduce rates of contagious disease.

Identity fusion "in the wild": Moving toward or away from a general theory of identity fusion?

Whitehouse's focus on two causes of identity fusion (evolution and shared experiences/biology) deepens understanding of these specific topics. While we applaud his analysis, in his efforts to elaborate these two causes, he has - perhaps unavoidably - produced a narrower conceptualization of identity fusion. This is unfortunate because it undermines his stated goal of developing a more general, encompassing theory.

Restoring Agency to the Human Actor.

A cursory read of the social psychological literature suggests that when people find themselves in strong situations, they fail to display agency. The early classic studies of conformity, obedience, and bystander intervention, for example, are renowned for showing that when challenged by strong situational pressures, participants acquiesced-even if it meant abandoning their moral principles or disregarding their own sensory data. Later studies of learned helplessness, ego depletion, and stereotype threat echoed this "power of the situation" theme, demonstrating that exposure to (or the expectation of) a frustrating or unpleasant experience suppressed subsequent efforts to actualize goals and abilities. Although this work has provided many valuable insights into the influence of situational pressures, it has been used to buttress an unbalanced and misleading portrait of human agency. This portrait fails to recognize that situations are not invariably enemies of agency. Instead, strong situational forces often allow for, and may even encourage, expressions of human agency. We examine the nature, causes, and consequences of this phenomenon. We endorse a broader approach that emphasizes how responding to situational pressure can coexist with agency. This new emphasis should create greater convergence between social psychological models and the experience of agency in everyday life.

Differentiated selves can surely be good for the group, but let's get clear about why.

We applaud the goal of reconciling the self and group literatures and agree that a differentiated self may sometimes improve group outcomes. Nevertheless, greater precision regarding the underlying mechanisms is needed. Specifically, differentiated selves improve outcomes by overriding selfishness when they allow for personal regulation (being personally recognized and valued) rather than social regulation (specialization of labor).

Moral Vitalism: Seeing Good and Evil as Real, Agentic Forces.

Moral vitalism refers to a tendency to view good and evil as actual forces that can influence people and events. We introduce a scale designed to assess the belief in moral vitalism. High scorers on the scale endorse items such as "There are underlying forces of good and evil in this world." After establishing the reliability and criterion validity of the scale (Studies 1, 2a, and 2b), we examined the predictive validity of the moral vitalism scale, showing that "moral vitalists" worry about being possessed by evil (Study 3), being contaminated through contact with evil people (Study 4), and forfeiting their own mental purity (Study 5). We discuss the nature of moral vitalism and the implications of the construct for understanding the role of metaphysical lay theories about the nature of good and evil in moral reasoning.

Fusion with the Cross-Gender Group Predicts Genital Sex Reassignment Surgery.

Transsexuals vary in the sacrifices that they make while transitioning to their cross-gender group. We suggest that one influence on the sacrifices they make is identity fusion. When people fuse with a group, a visceral and irrevocable feeling of oneness with the group develops. The personal self (the sense of "I" and "me") remains potent and combines synergistically with the social self to motivate behavior. We hypothesized that transsexuals who felt fused with the cross-gender group would be especially willing to make sacrifices while transitioning to that group. Our sample included 22 male-to-female (MtF) and 16 female-to-male (FtM) transsexuals. Consistent with expectation, those who were fused with their cross-gender group (1) expressed more willingness to sacrifice close relationships in the process of changing sex than non-fused transsexuals and (2) actually underwent irreversible surgical change of their primary sexual characteristics (vaginoplasty for MtF transsexuals and hysterectomy for FtM transsexuals). These outcomes were not predicted by a measure of "group identification," which occurs when membership in the group eclipses the personal self (the "I" and "me" is subsumed by the group; in the extreme case, brainwashing occurs). These findings confirm and extend earlier evidence that identity fusion is uniquely effective in tapping a propensity to make substantial sacrifices for the group. We discuss identity fusion as a social psychological determinant of the choices of transsexuals.

Brothers in arms: Libyan revolutionaries bond like family.

What motivates ordinary civilians to sacrifice their lives for revolutionary causes? We surveyed 179 Libyan revolutionaries during the 2011 conflict in Libya. These civilians-turned-fighters rejected Gaddafi's jamahiriyya (state of the masses) and formed highly cohesive fighting units typical of intense conflicts. Fighters reported high levels of "identity fusion"--visceral, family-like bonds between fighters and their battalions. Fusion of revolutionaries with their local battalions and their own families were extremely high, especially relative to Libyans who favored the revolution but did not join battalions. Additionally, frontline combatants were as strongly bonded to their battalion as they were to their own families, but battalion members who provided logistical support were more fused with their families than battalions. Together, these findings help illuminate the social bonds that seem to motivate combatants to risk their lives for the group during wartime.