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Extant research has portrayed the effect of prior entrepreneurial experience as one that manifests uniformly across contexts. Drawing on the person-by-situation perspective, we elaborated how prior entrepreneurial experience could manifest differentially across contexts. Results from our lab experiment indicated that prior entrepreneurial experience brought an advantage in avoiding being overly "captivated" by a situationally salient role identity and missing the main goal of developing something that is both novel and commercially viable. Our research also examined the "role identity advantage" by demonstrating that compared to novice entrepreneurs, experienced entrepreneurs can better manage tensions between their chronic and situationally salient identities. [ABSTRACT FROM AUTHOR]

Understanding why people believe conspiracy theories related to disease outbreaks and the consequences of such beliefs is critical for combating both the COVID-19 pandemic and its corresponding "infodemic." In the introduction to this special issue on conspiracy theories about infectious diseases, the authors first provide a brief overview of the narratives of conspiracy theories related to COVID-19, followed by a review of extant theoretical frameworks regarding the psychology of conspiracy beliefs. Specifically, they discuss how epistemic, existential, and social needs contribute to the holding of conspiracy beliefs. Then, the authors summarize the major findings from the nine empirical articles featured in this issue, particularly how they shed light on the antecedents and consequences of disease-related conspiracy beliefs. They conclude by discussing future directions for the study of disease-related conspiracy beliefs. [ABSTRACT FROM AUTHOR]

Many COVID-19 conspiracy theories implicate China and its agents, whether implicitly or explicitly, as conspirators with potentially malicious intent behind the current pandemic. We set out to explore whether Chinese people believe in pandemic-related conspiracy theories, and if so, how do their secure (in-group identification) and defensive (collective narcissism) in-group positivity predict their conspiracy beliefs. We hypothesized that national identification would negatively predict the tendency to attribute responsibility to an in-group, thus predicting less risk-rejection conspiracy theory beliefs (e.g., COVID-19 is a hoax). In contrast, national collective narcissism would positively predict the tendency to attribute responsibility for the pandemic to an out-group, which in turn would validate conspiracy theories that acknowledge the risk of the pandemic (e.g., COVID-19 is a bioweapon). To test these predictions, we collected data in China (n = 1,200) in April 2020. Supporting our predictions, national identification was negatively associated with risk-rejection conspiracy beliefs via in-group attribution, whereas national collective narcissism was positively associated with risk-acceptance conspiracy beliefs via out-group attribution. [ABSTRACT FROM AUTHOR]

Culture fusion reflects blending of elements from distinct cultures that produces a novel, hybrid cultural representation. Prior research among participants in the USA revealed that fusion of cultural elements from the USA and China could be perceived as contamination of one's local culture and evokes disgust. It remains unknown whether this aversion to culture fusion generalizes to other samples and is contingent on perceivers' attitudes toward the source of the foreign culture. Here, we tested these questions across two studies. Participants were exposed to different patterns of culture mixing of their own local culture and two foreign cultures (one relatively favored and one relatively disfavored). Across both studies (Singaporean participants in Study 1 and Hong Kong participants in Study 2), the results replicated prior findings suggesting that culture fusion elicits stronger negative evaluations (e.g., disgust, discomfort) compared to other patterns of culture mixing (i.e., presentation of local and foreign elements side-by-side). Importantly, a Mixing Type × Foreign Source interaction emerged, such that participants in both studies reacted more negatively to culture mixing involving a less favored (China) than a more favored (USA) culture, with negative reactions especially pronounced toward culture fusion. This aversive response was moderated by patriotism in Singapore but not in Hong Kong. These findings demonstrate that response to culture mixing depends on intergroup attitudes toward foreign cultures, and culture fusion is especially aversive when involving cultural inflows from a disfavored out-group. The contribution of geopolitical differences between Singapore and Hong Kong on these findings are also considered. [ABSTRACT FROM AUTHOR]

Quickly and accurately recognizing emotional cues in a collective, referred to as emotional aperture, has been posited to be important for navigating social contexts. This ability, therefore, may be particularly strong among those who live within culturally situated collectivist contexts. In this research, we examined evidence for this variability in recognizing collective emotions across cultures by comparing Chinese and Americans' performance on an emotional aperture task. We found that Chinese were indeed more accurate in recognizing collective emotions as compared with Americans. This was mediated by cultural variability in global (vs. local) processing. We discuss how these findings contribute to our understanding of culture and collective emotion perception. [ABSTRACT FROM AUTHOR]

Relative deprivation (RD) is the judgment that one or one’s ingroup is worse off compared with some relevant standard coupled with feelings of dissatisfaction, anger, and resentment. RD predicts a wide range of outcomes, but it is unclear whether this relationship is moderated by national cultural differences. Therefore, in the first study, we used national assessments of individual-collectivism and power distance to code 303 effect sizes from 31 different countries with 200,578 participants. RD predicted outcomes ranging from life satisfaction to collective action more strongly within individualistic nations. A second survey of 6,112 undergraduate university students from 28 different countries confirmed the predictive value of RD. Again, the relationship between individual RD and different outcomes was stronger for students who lived in more individualistic countries. Group-based RD also predicted political trust more strongly for students who lived in countries marked by lower power distance. RD effects, although consistent predictors, are culturally bounded. In particular, RD is more likely to motivate reactions within individualistic countries that emphasize individual agency and achievement as a source of self-worth. [ABSTRACT FROM AUTHOR]

Behavioral integrity (BI)—a perception that a person acts in ways that are consistent with their words—has been shown to have an impact on many areas of work life. However, there have been few studies of BI in Eastern cultural contexts. Differences in communication style and the nature of hierarchical relationships suggest that spoken commitments are interpreted differently in the East and the West. We performed three scenario-based experiments that look at response to word–deed inconsistency in different cultures. The experiments show that Indians, Koreans, and Taiwanese do not as readily revise BI downward following a broken promise as do Americans (Study 1), that the U.S.–Indian difference is especially pronounced when the speaker is a boss rather than a subordinate (Study 2), and that people exposed to both cultures adjust perceptions of BI based on the cultural context of where the speaking occurs (Study 3). [ABSTRACT FROM AUTHOR]

The present study contributes to innovation research by distinguishing between national innovation in the knowledge and technology domain (knowledge and technology output) versus that in the creative industries (creative output), and examining how these two types of innovation would benefit from high-quality basic education in different cultural contexts. We argue that because creative output requires symbolic knowledge (i.e., negotiation of new meanings), it would benefit from a national context that has not only high-quality basic education but also favorable cultural values (low self-protective values or high self-expansion values). By contrast, knowledge and technology output requires analytic and synthetic knowledge mainly and thus would benefit from high-quality basic education regardless of cultural values. To test these ideas, we performed regression analyses using three archival datasets (the Programme for International Student Assessment [PISA], the Schwartz Value Survey, and the Global Innovation Index) of 32 nations. The results in general supported our predictions such that a high level of self-protective values dampens the positive relationship between quality of basic education and creative output only, but not knowledge and technology output. Implications of these findings were discussed. [ABSTRACT FROM AUTHOR]

In this article, we test the hypothesis that individuals with higher levels of identity integration—or those who perceive their different social identities as more blended and harmonious—will exhibit greater interpersonal tolerance toward others holding dissimilar values and preferences. Three studies examined this hypothesis using bicultural identity integration (or perceived blendedness and harmony between multiple cultural identities) and generalized identity integration (or perceived blendedness and harmony between one’s social identities in general). We find that individuals who perceive higher levels of blendedness, but not harmony, between their social identities are more tolerant of dissimilar others, as demonstrated by making more positive trait inferences about them. We also find that experimentally increasing identity integration leads to more positive trait inferences. Our findings have theoretical and practical implications for managing conflict between individuals and groups. [ABSTRACT FROM AUTHOR]

Humans possess evolved mechanisms to detect and reject contamination by potentially harmful foreign substances. These mechanisms may also function in the rejection of violations in the social order. Here, we propose that the disgust evaluation system may also be sensitive to culture mixing, especially when elements of own and foreign cultures occupy the same space at the same time (culture fusion). Across four studies, we observe support for this prediction. Paralleling disgust ratings for contaminants mixing with pure objects associated with the self (Study I A), representations of blending and fusion between elements of own and foreign cultures were rated as more disgusting than simultaneous presentation of the same cultural elements without fusion (Studies IB and 2). Disgust toward culture fusion was observed over and above incongruity associated with mixing two in-group cultural representations (Study 4). Moreover, selective disgust toward in-group-out-group culture fusion was especially pronounced among those endorsing higher levels of patriotism (Studies I B, 2, and 4), but not when culture fusion involved two foreign representations (Study 3). These findings support the notion that the architecture for pathogenic- and food-based disgust may have been extended to reject external threats to the fidelity of in-group identity markers by out-group influences. [ABSTRACT FROM AUTHOR]

Identifying contemporary racism has been problematic as this type of racism, namely subtle racism, is difficult to discern, and the actions in question can be easily justified by other causes. The present study examined how group status and legitimizing ideologies predict perception of subtle racism. White (high status) and Black (low status) college students completed measures of legitimizing ideologies. Later, they watched a video clip on an ambiguous interracial conflict, recalled the clip, and judged whether the situation was attributable to racism. Findings showed that members of the low status groups and/or individuals who were less likely to endorse ideologies were more likely to perceive subtle racism. In addition, social dominance orientation indirectly predicted the perception of subtle racism through system justification legitimizing ideologies. Contrary to our hypothesis, group status did not change the relationship between ideologies and perceptions of subtle racism. [ABSTRACT FROM AUTHOR]

The article focuses on the ways to resolve discrepancy between descriptive and injunctive norms among the cross cultural practices and motivational factors that affect the cross cultural differences. Topics discussed include injunctive norms providing moral guidance and anticipation of social sanctioning; less focal injunctive norms than descriptive norms in Western culture; and collective violation of rules and laws observed in collectivist cultures.

Social representations of world history were assessed using the open-ended questions, “What are the most important events in world history?” and “Who are the most influential persons in world history in the last 1,000 years?”Data from six Asian and six Western samples showed cross-cultural consensus. Historical representations were (a) focused on the recent past, (b) centered around politics and war, and (c) dominated by the events of the World Wars and (d) the individual Hitler, who was universally perceived as negative. (e) Representations were more Eurocentric than ethnocentric.(f) The importance of economics and science was underrepresented.(g) Most cultures nominated people (more than events) idiosyncratic to their own culture. These data reflect power relations in the world and provide resources and constraints for the conduct of international relations. The degree of cross-cultural consensus suggests that hybridity across Eastern and Western cultures in the representation of knowledge may be underestimated. [ABSTRACT FROM PUBLISHER]

Cross-cultural studies usually compare the psychology of people from different countries and thus focus on how cultures influence people's psychology. In contrast, in 2000, Hong et al. demonstrated the dynamics of cultural influence within individuals who have been exposed extensively to two cultures (biculturals); they showed that exposing Chinese American biculturals to Chinese or American cultural icons activated the corresponding cultural (Chinese or American) knowledge systems, which, in turn, affected the biculturals' attributions (the cultural priming effects). This article further examines how applicability of activated cultural knowledge moderates the cultural priming effects. In two studies, the authors manipulated the individual versus group salience of an ambiguous social display and found that only when the individual versus group contrast was made salient was the group agency belief applicable and thus showed the cultural priming effects. As such, applicability sets the boundary condition for the dynamic construction of meaning under cultural influence.

Research on lay theories suggests that people who begin the task of social perception with different starting assumptions follow different cognitive paths and reach different social endpoints. In this article, we show how laypeople's fixed (entity) versus dynamic (incremental) theories of human nature foster different meaning systems for interpreting and respondingto the same group information. Using research with adults and children, in the United States and East Asia, and concerning familiar and novel groups, wedocument how these theories influence susceptibility to stereotyping, perceptions of group homogeneity, the ultimate attribution error, intergroup bias,and discriminatory behavior. Further, we discuss social-cultural factors that produce and perpetuate these theories as well as why and when these theories are maintained and changed. The implications of this work for reducing stereotyping and intergroup conflict are considered. [ABSTRACT FROM PUBLISHER]

This special issue highlights the contribution of the lay theories approach to the study of groups. Six articles address the nature, development, and consequences of a variety of lay theories for group perception and behavior. First, these articles illuminate the structural, functional, and dynamic properties of lay theories as well as their scope. Second, the articles address the development of lay theories from diverse theoretical perspectives, including evolutionary, cognitive, developmental, and sociocultural learning. Third, each article documents the consequences of different lay theories for understanding group inferences and judgments. Taken together, these articles propose theoretical extensions of the lay theories approach and suggest practical implications of the lay theories approach for reducing prejudice. [ABSTRACT FROM PUBLISHER]

Examines how potentially trait-relevant information might influence the decision making of entity versus incremental theorists. Role of implicit theories; Methodology; Implicit theories of moral character that predict the degree to which people will make global morality inferences from limited information; Dependent measures.

In their research, the authors have identified individuals who believe that a particular trait (intelligence, personality, or moral character) is a fixed disposition (entity theorists) and have contrasted them with those who believe the trait to be a malleable quality (incremental theorists). Research shows that an entity theory consistently predicts (a) global dispositional inferences for self and other; even in the face of limited evidence, as well as (b) an over reliance on dispositional information in making other judgments and decisions. An incremental theory, by contrast, predicts inferences that are more specific, conditional, and provisional The implicit beliefs seem to represent not only different theories about the nature of traits but also different mental models about how personality works-what the units of analysis are and how they enter into causal relations. Implications for the literature on person perception are discussed. [ABSTRACT FROM PUBLISHER]

Individuals who believe that racial groups have fixed underlying essences use stereotypes more than do individuals who believe that racial categories are arbitrary and malleable social-political constructions. Would this essentialist mind-set also lead to less creativity? We suggest that the functional utility derived from essentialism induces a habitual closed-mindedness that transcends the social domain and hampers creativity. Across studies, using both individual difference measures (in a pilot test) and experimental manipulations (Experiments 1, 2a, and 2b), we found that an essentialist mind-set is indeed hazardous for creativity, with the relationship mediated by motivated closed-mindedness (Experiments 2a and 2b). These results held across samples of majority cultural-group members (Caucasian Americans, Israelis) and minority-group members (Asian Americans), as well as across different measures of creativity (flexibility, association, insight). Our findings have important implications for understanding the connection between racial intolerance and creativity. [ABSTRACT FROM PUBLISHER]