Global social identity predicts cooperation at local, national, and global levels: Results from international experiments.

Individuals who identify themselves with humanity as a whole tend to be more prosocial in a number of different domains, from giving to international charities to volunteering for humanitarian causes. In this paper, we show that global identity is "inclusive" in character. That is, rather than neglecting or diminishing attachments to local and national groups, identification with all of humanity encourages individuals to embrace local and national goals at no lesser intensity than they embrace global goals.

On vagueness and parochialism in psychological research on groups.

Pietraszewski asserts that social psychological research on groups is too vague, tautological, and dependent on intuitions to be theoretically useful. We disagree. Pietraszewski's contribution is thought-provoking but also incomplete and guilty of many of the faults he attributes to others.

Exposure to COVID-19 is associated with increased altruism, particularly at the local level.

Theory posits that situations of existential threat will enhance prosociality in general and particularly toward others perceived as belonging to the same group as the individual (parochial altruism). Yet, the global character of the COVID-19 pandemic may blur boundaries between ingroups and outgroups and engage altruism at a broader level. In an online experiment, participants from the U.

Social identity mediates the positive effect of globalization on individual cooperation: Results from international experiments.

Globalization is defined for individuals as their connectivity in global networks. Social identity is conceptualized as attachment and identification with a group. We measure individual involvement with global networks and local, national, and global social identity through a questionnaire.

Global social identity and global cooperation.

This research examined the question of whether the psychology of social identity can motivate cooperation in the context of a global collective. Our data came from a multinational study of choice behavior in a multilevel public-goods dilemma conducted among samples drawn from the general populations of the United States, Italy, Russia, Argentina, South Africa, and Iran. Results demonstrate that an inclusive social identification with the world community is a meaningful psychological construct that plays a role in motivating cooperation that transcends parochial interests.

Globalization and human cooperation.

Globalization magnifies the problems that affect all people and that require large-scale human cooperation, for example, the overharvesting of natural resources and human-induced global warming. However, what does globalization imply for the cooperation needed to address such global social dilemmas? Two competing hypotheses are offered. One hypothesis is that globalization prompts reactionary movements that reinforce parochial distinctions among people.

The importance of being we: human nature and intergroup relations.

The author discusses the nature of in-group bias and the social motives that underlie ethnocentric attachment to one's own membership groups. Two common assumptions about in-group bias are challenged: that in-group positivity necessitates out-group derogation and that in-group bias is motivated by self-enhancement. A review of relevant theory and research on intergroup relations provides evidence for 3 alternative principles: (a) in-group attachment and positivity are primary and independent of out-groups, (b) security motives (belonging and distinctiveness) underlie universal in-group favoritism, and (c) attitudes toward out-groups vary as a function of intergroup relationships and associated threats to belonging and distinctiveness

Where (who) are collectives in collectivism? Toward conceptual clarification of individualism and collectivism.

In psychological research on cultural differences, the distinction between individualism and collectivism has received the lion's share of attention as a fundamental dimension of cultural variation. In recent years, however, these constructs have been criticized as being ill-defined and "a catchall" to represent all forms of cultural differences. The authors argue that there is a conceptual confusion about the meaning of ingroups that constitute the target of collectivism.

Putting stereotype content in context: image theory and interethnic stereotypes.

Two studies apply intergroup image theory to better understand divergent interethnic images and to highlight the important role of intergroup context and perceived intergroup relations in shaping the content of social stereotypes. Image theory hypothesizes that specific interethnic stereotypes arise from specific patterns of perceived intergroup competition, relative power, and relative cultural status. Results from surveying Black, White, and Native Americans' appraisals of intergroup relations and reported outgroup stereotypes in various intergroup contexts suggest that the content of outgroup stereotypes varies systematically as a function of the perceived state of intergroup relations and the intergroup context in which these groups are situated.

Social identity complexity and outgroup tolerance.

Social identity complexity refers to the way in which individuals subjectively represent the relationships among their multiple ingroup memberships. More specifically, individuals with low social identity complexity see their ingroups as highly overlapping and convergent, whereas those with high complexity see their different ingroups as distinct and cross-cutting membership groups. The present study tested the hypothesis that perceived overlap among ingroup memberships would be negatively related to ingroup inclusiveness and tolerance for outgroups, such that individuals with high overlap (low complexity) would be less tolerant and accepting of outgroups in general than those with low overlap (high complexity).

Cross-cultural differences in relationship- and group-based trust.

Two experiments explored differences in depersonalized trust (trust toward a relatively unknown target person) across cultures. Based on a recent theoretical framework that postulates predominantly different bases for group behaviors in Western cultures versus Eastern cultures, it was predicted that Americans would tend to trust people primarily based on whether they shared category memberships; however, trust for Japanese was expected to be based on the likelihood of sharing direct or indirect interpersonal links. Results supported these predictions.

Contextual moderation of racial bias: the impact of social roles on controlled and automatically activated attitudes.

Three experiments tested the hypothesis that the social roles implied by specific contexts can attenuate or reverse the typical pattern of racial bias obtained on both controlled and automatic evaluation measures. Study 1 assessed evaluations of Black and Asian faces in contexts related to athlete or student roles. Study 2 compared evaluations of Black and White faces in 3 role-related contexts (prisoner, churchgoer, and factory worker).

Taking the social origins of human nature seriously: toward a more imperialist social psychology.

To recognize that human beings are adapted for social living is fundamental to the science of human psychology. I argue that the development of broad social psychological theory would benefit from taking this basic premise more seriously. We need to pay more attention to the implications for personality and social psychology of recognizing that all of the building blocks of human psychology--cognition, emotion, motivation--have been shaped by the demands of social interdependence.

What are we really priming? Cue-based versus category-based processing of facial stimuli.

Results from 5 experiments provide converging evidence that automatic evaluation of faces in sequential priming paradigms reflects affective responses to phenotypic features per se rather than evaluation of the racial categories to which the faces belong. Experiment 1 demonstrates that African American facial primes with racially prototypic physical features facilitate more automatic negative evaluations than do other Black faces that are unambiguously categorizable as African American but have less prototypic features. Experiments 2, 3, and 4 further support the hypothesis that these differences reflect direct affective responses to physical features rather than differential categorization.