Publications by authors named "Christian S Crandall"

Wearing face masks to prevent the spread of COVID-19 has proved controversial in many countries; conducting new research on the use of masks would be colored by this controversy. In 2012 (pre-COVID), we conducted an experiment on the effects of masks on social interaction. College students ( = 250) were assigned to find a previously unknown student in a lecture hall, converse, and evaluate the interaction.

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Do claims of "free speech" provide cover for prejudice? We investigate whether this defense of racist or hate speech serves as a justification for prejudice. In a series of 8 studies (N = 1,624), we found that explicit racial prejudice is a reliable predictor of the "free speech defense" of racist expression. Participants endorsed free speech values for singing racists songs or posting racist comments on social media; people high in prejudice endorsed free speech more than people low in prejudice (meta-analytic r = .

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A series of field studies focused on the role of similarity as niche construction in friendships. Using a free-range dyad harvest method, we collected 11 independent samples with 1,523 interacting pairs, and compared dyad members' personality traits, attitudes, values, recreational activities, and alcohol and drug use. Within-dyad similarity was statistically significant on 86% of variables measured.

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Hierarchy and dominance are ubiquitous. Because social hierarchy is early learned and highly rehearsed, the value of hierarchy enjoys relative ease over competing egalitarian values. In six studies, we interfere with deliberate thinking and measure endorsement of hierarchy and egalitarianism.

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The authors test the hypothesis that low-effort thought promotes political conservatism. In Study 1, alcohol intoxication was measured among bar patrons; as blood alcohol level increased, so did political conservatism (controlling for sex, education, and political identification). In Study 2, participants under cognitive load reported more conservative attitudes than their no-load counterparts.

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Three experiments investigate how stereotypes form as justifications for prejudice. The authors created novel content-free prejudices toward unfamiliar social groups using either subliminal (Experiment 1, N = 79) or supraliminal (Experiment 2, N = 105; Experiment 3, N = 130) affective conditioning and measured the consequent endorsement of stereotypes about the groups. Following the stereotype content model, analyses focused on the extent to which stereotypes connoted warmth or competence.

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We focused on a powerful objection to affirmative action - that affirmative action harms its intended beneficiaries by undermining their self-esteem. We tested whether White Americans would raise the harm to beneficiaries objection particularly when it is in their group interest. When led to believe that affirmative action harmed Whites, participants endorsed the harm to beneficiaries objection more than when led to believe that affirmative action did not harm Whites.

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The authors demonstrate that people treat the mere existence of something as evidence of its goodness. Studies 1 and 2 demonstrate that an existing state is evaluated more favorably than an alternative. Study 3 shows that imagining an event increases estimates of its likelihood, which in turn leads to favorable evaluation; the more likely that something will be, the more positively it is evaluated.

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Theories of arousal suggest that arousal should decrease performance on difficult tasks and increase performance on easy tasks. An experiment tested the hypothesis that the effects of stereotype threat on performance are due to heightened arousal. The authors hypothesized that telling participants that a math test they are about to take is known to have gender differences would cause stereotype threat in women but not in men.

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The authors propose a justification-suppression model (JSM), which characterizes the processes that lead to prejudice expression and the experience of one's own prejudice. They suggest that "genuine" prejudices are not directly expressed but are restrained by beliefs, values, and norms that suppress them. Prejudices are expressed when justifications (e.

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