Is in-kind kinder than cash? The impact of money vs. food aid on social emotions and aid take-up.

Over the past decade, there has been a shift in the way charities deliver humanitarian aid. Historically, the most prevalent way to help the global poor was by providing in-kind asset transfers. Recently, alternatives to in-kind aid, such as cash aid, have been increasing in prevalence. Although there has been widespread endorsement from the academic community and the public on the popularizing model of giving cash aid, one perspective remains untouched: the recipient's perspective. Thus, the present research explores how food-insecure individuals feel when receiving money vs. in-kind food aid to help meet their hunger and nutrition needs. Specifically, we explore the degree of positive (e.g., feeling cared for) and negative (e.g., feeling ashamed) social emotions felt when receiving the aid opportunity and how willing recipients are to accept monetary (vs. food) aid. Results from five preregistered experiments (N = 3,110)-a field experiment in Kenya and four online experiments in the United States-find that monetary (vs. food) aid elicits comparatively more of a market-pricing relationship and less of a communal sharing relationship and, hence, makes people feel less positive and more negative social emotions when receiving the help. Subsequently, recipients are less likely to take up monetary (vs. food) aid from a charity. However, we find that this effect does not persist when receiving government aid: Recipients are similarly willing to accept money and in-kind food aid from the government. This research suggests that future scholarship ought to examine ways to improve psychological experiences when receiving money from charity.

Economic inequality reduces sense of control and increases the acceptability of self-interested unethical behavior.

Societies worldwide are witnessing higher levels of economic inequality. While prior work has examined ethical judgments toward inequality itself (e.g., "is inequality unethical?"), less is known about how inequality shapes judgments of unethical behavior (e.g., "is unethical behavior more acceptable?"). In two correlational studies, we find that higher objective (Study 1; n = 127,953) and subjective (Study 2; n = 806) inequality is associated with greater acceptability of self-interested unethical behavior. In Studies 3a-6b (total N = 4,851; preregistered), we manipulated perceived inequality and test several mediating pathways. Results point toward the importance of sense of control as a mechanism: Under conditions of high inequality, individuals report a lower sense of control, which increases the acceptability of self-interested unethical behaviors. As a supplement, we also explore associations regarding why high inequality reduces sense of control (reduced perceptions of social mobility) and why sense of control is associated with greater acceptability of unethical behavior (greater situational attributions). Overall, our results suggest inequality changes ethical standards by reducing one's sense of control, providing evidence for another pathway through which inequality harms societies. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Fostering perceptions of authenticity via sensitive self-disclosure.

Leaders' perceived authenticity-the sense that leaders are acting in accordance with their "true self"-is associated with positive outcomes for both employees and organizations alike. How might leaders foster this impression? We show that sensitive self-disclosure, in the form of revealing weaknesses, makes leaders come across as authentic (Studies 1 and 2)-because observers infer that the discloser is not engaging in strategic self-presentation (Study 3). Further, the authenticity gains of sensitive self-disclosure have positive downstream consequences, such as enhancing employees' desire to work with the leader (Studies 4A and 4B). And, as our conceptual account predicts, these benefits emerge when the revealed weakness is made voluntarily (as opposed to by requirement; Study 5), and are more pronounced if the disclosure is made by a relatively high-status person (Study 6). We also present anecdotal field evidence (Study 7) consistent with the causal effects identified in Studies 1-6. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Unexpected employee location is associated with injury during robberies.

Millions of employees are victims of violent crimes at work every year, particularly those in the retail industry, who are frequent targets of robbery. Why are some employees injured while others escape from these incidents physically unharmed? Departing from prevailing models of workplace violence, which focus on the static characteristics of perpetrators, victims, and work environments, we examine why and when injuries during robberies occur. Our multimethod investigation of convenience-store robberies sought evidence from detailed coding of surveillance videos and matched archival data, preregistered experiments with formerly incarcerated individuals and customer service personnel, and a 3-y longitudinal intervention study in the field. While standard retail-industry safety protocols encourage employees to be out from behind the cash register area to be safer, we find that robbers are significantly more likely to injure or kill employees who are located there (versus behind the cash register area) when a robbery begins. A 3-y field study demonstrates that changing the safety training protocol-through providing employees with a behavioral script to follow should a robbery begin when they are on the sales floor-was associated with a significantly lower rate of injury during these robberies. Our research establishes the importance of understanding the interactive dynamics of workplace violence, crime, and conflict.

Virtuous victims.

How do people perceive the moral character of victims? We find, across a range of transgressions, that people frequently see victims of wrongdoing as more moral than nonvictims who have behaved identically. Across 17 experiments (total n = 9676), we document this Virtuous Victim effect and explore the mechanisms underlying it. We also find support for the Justice Restoration Hypothesis, which proposes that people see victims as moral because this perception serves to motivate punishment of perpetrators and helping of victims, and people frequently face incentives to enact or encourage these "justice-restorative" actions. Our results validate predictions of this hypothesis and suggest that the Virtuous Victim effect does not merely reflect (i) that victims look good in contrast to perpetrators, (ii) that people are generally inclined to positively evaluate those who have suffered, or (iii) that people hold a genuine belief that victims tend to be people who behave morally.

Why connect? Moral consequences of networking with a promotion or prevention focus.

Networks are a key source of social capital for achieving goals in professional and personal settings. Yet, despite the clear benefits of having an extensive network, individuals often shy away from the opportunity to create new connections because engaging in instrumental networking can make them feel morally impure. In this article, we explore how the motives people have when engaging in networking impact these feelings and, as result, change how frequently they engage in networking and their job performance. Across a correlational survey study, a laboratory experiment (with samples from the United States and Italy), two online studies, an organizational network survey study, and a field experiment with professionals (total N = 2,551), we examine how self-regulatory focus, whether promotion or prevention, affects people's experience of and outcomes from networking. We find that a promotion focus, as compared to a prevention focus or a control condition, is beneficial to professional networking, as it lowers feelings of moral impurity from instrumental networking. As such, networking with a promotion focus increases the frequency of instrumental networking as compared to a control condition, whereas networking with a prevention focus decreases frequency of instrumental networking as compared to a control condition. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

The Ethical Perils of Personal, Communal Relations: A Language Perspective.

Most companies use codes of conduct, ethics training, and regular communication to ensure that employees know about rules to follow to avoid misconduct. In the present research, we focused on the type of language used in codes of conduct and showed that impersonal language (e.g., "employees" or "members") and personal, communal language (e.g., "we") lead to different behaviors because they change how people perceive the group or organization of which they are a part. Using multiple methods, including lab- and field-based experiments (total N = 1,443), and a large data set of S&P 500 firms (i.e., publicly traded, large U.S. companies that are part of the S&P 500 stock market index), we robustly demonstrated that personal, communal language (compared with impersonal language) influences perceptions of a group's warmth, which, in turn, increases levels of dishonesty among its members.

A Case of Evolutionary Mismatch? Why Facial Width-to-Height Ratio May Not Predict Behavioral Tendencies.

This study contributes to the growing literature linking physical characteristics and behavioral tendencies by advancing the current debate on whether a person's facial width-to-height ratio (fWHR) predicts a variety of antisocial tendencies. Specifically, our large-scale study avoided the social-desirability bias found in self-reports of behavioral tendencies by capturing survey data not only from more than 1,000 business executives but also from evaluators who reported knowing the focal individuals well. With this improved research design, and after conducting a variety of analyses, we found very little evidence of fWHR predicting antisocial tendencies. In light of prior research linking fWHR to social perceptions of evaluators, our results are suggestive of an evolutionary mismatch, whereby a physical characteristic once tied to antisocial tendencies in ancestral environments is-in modern environments-not predictive of such behaviors but instead predictive of biased perceptions.

Does deciding among morally relevant options feel like making a choice? How morality constrains people's sense of choice.

We demonstrate that a difference exists between objectively having and psychologically perceiving multiple-choice options of a given decision, showing that morality serves as a constraint on people's perceptions of choice. Across 8 studies (N = 2,217), using both experimental and correlational methods, we find that people deciding among options they view as moral in nature experience a lower sense of choice than people deciding among the same options but who do not view them as morally relevant. Moreover, this lower sense of choice is evident in people's attentional patterns. When deciding among morally relevant options displayed on a computer screen, people devote less visual attention to the option that they ultimately reject, suggesting that when they perceive that there is a morally correct option, they are less likely to even consider immoral options as viable alternatives in their decision-making process. Furthermore, we find that experiencing a lower sense of choice because of moral considerations can have downstream behavioral consequences: after deciding among moral (but not nonmoral) options, people (in Western cultures) tend to choose more variety in an unrelated task, likely because choosing more variety helps them reassert their sense of choice. Taken together, our findings suggest that morality is an important factor that constrains people's perceptions of choice, creating a disjunction between objectively having a choice and subjectively perceiving that one has a choice. (PsycINFO Database Record (c) 2018 APA, all rights reserved).

The Link Between Self-Dehumanization and Immoral Behavior.

People perceive morality to be distinctively human, with immorality representing a lack of full humanness. In eight experiments, we examined the link between immorality and self-dehumanization, testing both (a) the causal role of immoral behavior on self-dehumanization and (b) the causal role of self-dehumanization on immoral behavior. Studies 1a to 1d showed that people feel less human after behaving immorally and that these effects were not driven by having a negative experience but were unique to experiences of immorality (Study 1d). Studies 2a to 2c showed that self-dehumanization can lead to immoral and antisocial behavior. Study 3 highlighted how self-dehumanization can sometimes produce downward spirals of immorality, demonstrating initial unethical behavior leading to self-dehumanization, which in turn promotes continued dishonesty. These results demonstrate a clear relationship between self-dehumanization and unethical behavior, and they extend previous theorizing on dehumanization.

Examining Spillovers between Long and Short Repeated Prisoner's Dilemma Games Played in the Laboratory.

We had participants play two sets of repeated Prisoner's Dilemma (RPD) games, one with a large continuation probability and the other with a small continuation probability, as well as Dictator Games (DGs) before and after the RPDs. We find that, regardless of which is RPD set is played first, participants typically cooperate when the continuation probability is large and defect when the continuation probability is small. However, there is an asymmetry in behavior when transitioning from one continuation probability to the other. When switching from large to small, transient higher levels of cooperation are observed in the early games of the small continuation set. Conversely, when switching from small to large, cooperation is immediately high in the first game of the large continuation set. We also observe that response times increase when transitioning between sets of RPDs, except for altruistic participants transitioning into the set of RPDs with long continuation probabilities. These asymmetries suggest a bias in favor of cooperation. Finally, we examine the link between altruism and RPD play. We find that small continuation probability RPD play is correlated with giving in DGs played before and after the RPDs, whereas high continuation probability RPD play is not.

The Woman in Red: Examining the Effect of Ovulatory Cycle on Women's Perceptions of and Behaviors Toward Other Women.

Previous research has shown that during her monthly peak fertile window, a woman competes with other women for a suitable mate. Drawing upon research on ovulation and socially constructed meanings of the color red, we examine how a woman's fertility status and red clothing worn by a target woman change perceptions of the target, as well as behaviors toward the target. Following previous research on the ovulatory status and color red effects, we rely on both hormonal and self-reported fertility data. Across six studies, our research fails to provide support for the prediction that an ovulating woman is less likely to trust another woman wearing red compared with a nonovulating woman.

Memories of unethical actions become obfuscated over time.

Despite our optimistic belief that we would behave honestly when facing the temptation to act unethically, we often cross ethical boundaries. This paper explores one possibility of why people engage in unethical behavior over time by suggesting that their memory for their past unethical actions is impaired. We propose that, after engaging in unethical behavior, individuals' memories of their actions become more obfuscated over time because of the psychological distress and discomfort such misdeeds cause. In nine studies (n = 2,109), we show that engaging in unethical behavior produces changes in memory so that memories of unethical actions gradually become less clear and vivid than memories of ethical actions or other types of actions that are either positive or negative in valence. We term this memory obfuscation of one's unethical acts over time "unethical amnesia." Because of unethical amnesia, people are more likely to act dishonestly repeatedly over time.

A Man's (Precarious) Place: Men's Experienced Threat and Self-Assertive Reactions to Female Superiors.

Across three studies, we investigate men's reactions to women in superior roles. Drawing from precarious manhood theory, we hypothesize that when a woman occupies a superior organizational role, men in subordinate positions experience threat, which leads them to behave more assertively toward her and advocate for themselves. In Studies 1 and 2, we demonstrate that men feel more threatened (relative to women) by women in superior roles (relative to men in superior roles) and, as a result, engage in more assertive behaviors toward these women. In Study 3, we investigate a boundary condition to this effect and demonstrate that a woman in a superior role who displays qualities associated with administrative agency (e.g., directness, proactivity) rather than ambitious agency (e.g., self-promotion, power-seeking) elicits less assertive behavior from men. We conclude by discussing implications as well as directions for future research.

The Moral Virtue of Authenticity: How Inauthenticity Produces Feelings of Immorality and Impurity.

The five experiments reported here demonstrate that authenticity is directly linked to morality. We found that experiencing inauthenticity, compared with authenticity, consistently led participants to feel more immoral and impure. This link from inauthenticity to feeling immoral produced an increased desire among participants to cleanse themselves and to engage in moral compensation by behaving prosocially. We established the role that impurity played in these effects through mediation and moderation. We found that inauthenticity-induced cleansing and compensatory helping were driven by heightened feelings of impurity rather than by the psychological discomfort of dissonance. Similarly, physically cleansing oneself eliminated the relationship between inauthenticity and prosocial compensation. Finally, we obtained additional evidence for discriminant validity: The observed effects on desire for cleansing were not driven by general negative experiences (i.e., failing a test) but were unique to experiences of inauthenticity. Our results establish that authenticity is a moral state--that being true to thine own self is experienced as a form of virtue.

Excluded and behaving unethically: social exclusion, physiological responses, and unethical behavior.

Across 2 studies, we investigated the ethical consequences of physiological responses to social exclusion. In Study 1, participants who were socially excluded were more likely to engage in unethical behavior to make money and the level of physiological arousal experienced during exclusion--measured using galvanic skin response--mediated the effects of exclusion on unethical behavior. Likewise, in Study 2, results from a sample of supervisor-subordinate dyads revealed a positive relationship between experience of workplace ostracism and unethical behaviors as rated by the immediate supervisors. This relationship was mediated by employees' reports of experienced physiological arousal. Together, the results of these studies demonstrate that physiological arousal accompanies social exclusion and provides an explanatory mechanism for the increased unethical behavior in both samples. Theoretical implications of these findings for research on ethical behavior and social exclusion in the workplace are discussed.

Anxious, threatened, and also unethical: how anxiety makes individuals feel threatened and commit unethical acts.

People often experience anxiety in the workplace. Across 6 studies, we show that anxiety, both induced and measured, can lead to self-interested unethical behavior. In Studies 1 and 2, we find that compared with individuals in a neutral state, anxious individuals are more willing (a) to participate in unethical actions in hypothetical scenarios and (b) to engage in more cheating to make money in situations that require truthful self-reports. In Studies 3 and 4, we explore the psychological mechanism underlying unethical behaviors when experiencing anxiety. We suggest and find that anxiety increases threat perception, which, in turn, results in self-interested unethical behaviors. Study 5 shows that, relative to participants in the neutral condition, anxious individuals find their own unethical actions to be less problematic than similar actions of others. In Study 6, data from subordinate-supervisor dyads demonstrate that experienced anxiety at work is positively related with experienced threat and unethical behavior. We discuss the theoretical and practical implications of our findings.

Guilt enhances the sense of control and drives risky judgments.

In the present studies, we investigate the hypothesis that guilt influences risk taking by enhancing one's sense of control. Across multiple inductions of guilt, we demonstrate that experimentally induced guilt enhances optimism about risks for the self (Study 1), preferences for gambles versus guaranteed payoffs (Studies 2, 4, and 6), and the likelihood that one will engage in risk-taking behaviors (Study 5). In addition, we demonstrate that guilt enhances the sense of control over uncontrollable events, an illusory control (Studies 3, 4, and 5), and found that a model with illusory control as a mediator is consistent with the data (Studies 5 and 6). We also found that a model with feelings of guilt as a mediator but not generalized negative affect fits the data (Study 4). Finally, we examined the relative explanatory power of different appraisals and found that appraisals of illusory control best explain the influence of guilt on risk taking (Study 6). These results provide the first empirical demonstration of the influence of guilt on sense of control and risk taking, extend previous theorizing on guilt, and more generally contribute to the understanding of how specific emotions influence cognition and behavior.