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This study examined the factors that are likely to be associated with preferred behavioural and emotional responses to honour-threatening situations and possible differences between a dignity culture (United Kingdom) and an honour culture (Turkey). We examined the role of cultural background, type of social setting, and participants' causality orientation in preferred emotional and behavioural responses to honour-threatening situations. We first found that Turkish participants reported significantly higher levels of negative emotional response compared to British participants in the false accusation (not humiliation) scenario and in the public (not private) setting. Second, we found that Turkish participants reported a higher preference for retaliatory responses than did British participants when they imagined themselves being humiliated by one of their peers. Third, autonomy-oriented participants in the Turkish sample reported significantly higher levels of negative feeling (but not higher retaliatory intentions) compared with autonomy-oriented participants in the British sample, whereas controlled-oriented participants in the Turkish sample tended to report lower levels of negative feeling compared with controlled-oriented participants in the British sample. This interaction effect suggests that controlled- and autonomy-orientations may serve different functions in the Turkish and British settings.

In honour cultures, such as Turkey, reputation management is emphasised, whereas in dignity cultures such as northern US, self-respect and personal achievements are central. Turkey is also a collectivistic culture, where relationship harmony is as important as reputation management. When Turkish people's reputation is threatened, they may experience an internal conflict between these two motives and display helplessness. The purpose of the present study was to examine how people from Turkey (an honour culture; n = 52) and northern US (a dignity culture; n = 48) would perceive and respond to reputation threats as opposed to self-respect threats. As predicted, Turkish participants anticipated stronger anger, shame, and helplessness in response to reputation threats than self-respect threats, whereas differences were smaller or non-existent in northern US. Moreover, shame was a mediator between appraisal and helplessness for reputation threats in Turkey (shame positively predicted helplessness); anger was a mediator between appraisal and helplessness for self-respect threats in northern US (anger negatively predicted helplessness). These results are novel in their inclusion of helplessness and appraisal theory of emotions when examining responses to threats in honour and dignity cultures.

The present research sought to establish how cultural settings create a normative context that determines individuals’ reactions to subtle forms of mistreatment. Two experimental studies (n = 449) examined individuals’ perceptions of high- and low-ranking individuals’ incivility in two national (Study 1) and two organizational (Study 2) cultural settings that varied in power distance. Consistent across studies, the uncivil actions of a high-ranking perpetrator were deemed more acceptable than the uncivil actions of a low-ranking perpetrator in the large power distance cultural settings, but not in a small power distance cultural setting. Differing injunctive norms (acceptability), but not descriptive norms (perceived likelihood of occurrence), contributed to cultural variations in the level of discomfort caused by incivility. In addition, perceptions of descriptive and injunctive norms coincided, but differed markedly in their associations with discomfort. We discuss the practical and theoretical implications of these findings.

The hope for creating widespread change in social values has endured among conservation professionals since early calls by Aldo Leopold for a "land ethic." However, there has been little serious attention in conservation to the fields of investigation that address values, how they are formed, and how they change. We introduce a social-ecological systems conceptual approach in which values are seen not only as motivational goals people hold but also as ideas that are deeply embedded in society's material culture, collective behaviors, traditions, and institutions. Values define and bind groups, organizations, and societies; serve an adaptive role; and are typically stable across generations. When abrupt value changes occur, they are in response to substantial alterations in the social-ecological context. Such changes build on prior value structures and do not result in complete replacement. Given this understanding of values, we conclude that deliberate efforts to orchestrate value shifts for conservation are unlikely to be effective. Instead, there is an urgent need for research on values with a multilevel and dynamic view that can inform innovative conservation strategies for working within existing value structures. New directions facilitated by a systems approach will enhance understanding of the role values play in shaping conservation challenges and improve management of the human component of conservation.

Using ERPs, we explored the relationship between social power and emotional prosody processing. In particular, we investigated differences at early and late processing stages between individuals primed with high or low power. Comparable to previously published findings from nonprimed participants, individuals primed with low power displayed differentially modulated P2 amplitudes in response to different emotional prosodies, whereas participants primed with high power failed to do so. Similarly, participants primed with low power showed differentially modulated amplitudes in response to different emotional prosodies at a later processing stage (late ERP component), whereas participants primed with high power did not. These ERP results suggest that high versus low power leads to emotional prosody processing differences at the early stage associated with emotional salience detection and at a later stage associated with more in-depth processing of emotional stimuli.

Although politeness is an important concern in communications across cultures, a prevalent assumption in psychology is that East Asians are more inclined to be polite than members of other cultural groups due to prevalent cultural norms. Yet, evidence for this assumption is mixed. The present research examined this issue by considering the role of social hierarchy in interpersonal communications of Korean and British participants (N = 220) using an experimental task that involved writing an email to decline a request made by a junior or a senior person. The results showed that Korean participants’ emails were more polite when addressing a senior colleague compared with a junior colleague in work contexts. In contrast, recipient status did not impact British participants’ politeness. Crucially, cultural differences in politeness only emerged when participants addressed a senior colleague, but not when participants addressed a junior colleague. We discuss the implications of these findings and directions for future research.

The present research examined if cultural differences in the extent to which hierarchical relations dictate individuals’ behaviors are embedded in objective institutional regulations. Using quantitative and qualitative analysis, we examined codes of ethics of Korean and British organizations in relation to working relationships and corruptive behaviors. We found that, unlike British organizations, Korean organizations endorsed codes of ethics that place greater emphasis on hierarchical relations and contained prescriptions for individuals occupying senior or junior ranks. Ethical codes also appeared to be geared more towards preventing the abuse of power in Korean organizations compared with British organizations. Finally, unlike British organizations, Korean organizations often permitted top-down exchanges (not bottom-up exchanges), suggesting that in upper echelons benevolence may be more normative in Korean organizations than in British organizations.

Two studies investigated retaliatory responses to actual honor threats among members of an honor culture (Turkey) and a dignity culture (northern United States). The honor threat in these studies was based on previous research which has shown that honesty is a key element of the conception of honor and that accusations of dishonesty are threatening to one's honor. In both studies, participants wrote an essay describing the role of honesty in their lives and received feedback on their essay accusing them of being dishonest (vs. neutral feedback). Turkish participants retaliated more strongly than did northern U.S. participants against the person who challenged their honesty by assigning him/her to solve more difficult tangrams over easy ones (Study 1) and by choosing sensory tasks of a higher level of intensity to complete (Study 2). Study 2 added a relational honor condition, in which participants wrote about honesty in their parents' lives and examined the role of individual differences in honor values in retaliation. Endorsement of honor values significantly predicted retaliation among Turkish participants in the relational honor attack condition, but not among northern U.S. participants.

The present research sought to establish how cultural settings create a normative context that determines individuals' reactions to subtle forms of mistreatment. Two experimental studies (n = 449) examined individuals' perceptions of high‐ and low‐ranking individuals' incivility in two national (Study 1) and two organizational (Study 2) cultural settings that varied in power distance. Consistent across studies, the uncivil actions of a high‐ranking perpetrator were deemed more acceptable than the uncivil actions of a low‐ranking perpetrator in the large power distance cultural settings, but not in the small power distance cultural settings. Differing injunctive norms (acceptability), but not descriptive norms (perceived likelihood of occurrence), contributed to cultural variations in the level of discomfort caused by incivility. In addition, perceptions of descriptive and injunctive norms coincided, but differed markedly in their associations with discomfort. We discuss the practical and theoretical implications of these findings.

The hope for creating widespread change in social values has endured among conservation professionals since early calls by Aldo Leopold for a “land ethic.” However, there has been little serious attention in conservation to the fields of investigation that address values, how they are formed, and how they change. We introduce a social–ecological systems conceptual approach in which values are seen not only as motivational goals people hold but also as ideas that are deeply embedded in society’s material culture, collective behaviors, traditions, and institutions. Values define and bind groups, organizations, and societies; serve an adaptive role; and are typically stable across generations. When abrupt value changes occur, they are in response to substantial alterations in the social–ecological context. Such changes build on prior value structures and do not result in complete replacement. Given this understanding of values, we conclude that deliberate efforts to orchestrate value shifts for conservation are unlikely to be effective. Instead, there is an urgent need for research on values with a multilevel and dynamic view that can inform innovative conservation strategies for working within existing value structures. New directions facilitated by a systems approach will enhance understanding of the role values play in shaping conservation challenges and improve management of the human component of conservation.

Using ERPs, we explored the relationship between social power and emotional prosody processing. In particular, we investigated differences at early and late processing stages between individuals primed with high or low power. Comparable to previously published findings from nonprimed participants, individuals primed with low power displayed differentially modulated P2 amplitudes in response to different emotional prosodies, whereas participants primed with high power failed to do so. Similarly, participants primed with low power showed differentially modulated amplitudes in response to different emotional prosodies at a later processing stage (late ERP component), whereas participants primed with high power did not. These ERP results suggest that high versus low power leads to emotional prosody processing differences at the early stage associated with emotional salience detection and at a later stage associated with more in-depth processing of emotional stimuli.

Social image, or the views that others have of us and our groups, plays a role in a wide array of psychological processes, including impression management, interpersonal relationships, mate selection, intragroup and intergroup processes, the experience and expression of emotion, gender differences in behavior, and the construction and maintenance of social status. The 13 papers included in this special issue reflect the centrality of social image in these and other social–psychological processes. Five major themes integrate this diverse selection of papers: (i) self-presentation of social image; (ii) culture-specific conceptions of social image; (iii) the role of social image in emotion; (iv) respect and status as reflections of social image; and (v) the influence of social image on ingroup and outgroup perceptions. Taken together, these papers illustrate the importance of social image for understanding the complexities of human behavior and point to new ways to study this important topic.

In 2 studies, we examined the relationship between self-construal and illness-related concerns. In Study 1, participants imagined themselves experiencing a health problem described in a scenario and answered closed-ended questions about the concerns that this situation would likely elicit. The experience of social illness concerns was predicted by collective self-construal, and the experience of personal illness concerns tended to be predicted by endorsement of individual self-construal. In Study 2, participants recalled a past health problem and related consequences, which were content-coded. Collective self-construal predicted the extent to which people mentioned issues related to others in their free-recall illness descriptions and the number of other-related consequences that were generated when specifically asked about them. Sarah falls ill. She is told that she must stay in bed for a while to get better. She starts worrying, because staying in bed might mean not being able to finish her ongoing project at work, thereby putting her at a disadvantage for the promotion for which she has been hoping. She also feels that lying in bed threatens her independence, as she dislikes being dependent on other people for her needs. Julie, who is also ill, is told that she needs to rest in bed in order to recover more quickly. She is worried because her mother must take time off work to care for her. She feels that she is a burden to her family. In addition, this situation prevents her from being able to take care of her younger sister. When people experience a health problem, they tend to feel concerned about its consequences. Their concerns may be related to how they will catch

Objective: The aim of this study was to determine the incidence and diagnostic features of pleural manifestations of pulmonary hydatid disease. Methodology: Patients with pleural pathology in association with surgery for pulmonary hydatid disease over an 8-year period were evaluated. Results: Twenty-nine (6%) of 474 patients with histologically confirmed pulmonary hydatid disease had pleural abnormalities. The diagnosis was determined preoperatively in 22 patients and was based on radiographic, clinical, and/or serology findings. Bronchoscopic specimens were diagnostic in two of seven patients who had bronchoscopy. Five patients were not diagnosed until surgery. Radiographic abnormalities consisted of pleural thickening and/or free fluid without intrapleural rupture of the cysts in 21 patients. Eight patients had a hydropneumothorax. Sixteen patients had an exudative, uncomplicated effusion. The remaining patients had empyemas. All patients had resection of the pulmonary cysts, and 20 also underwent a pleurectomy. The mean length of hospital stay was 23 ± 14 days. There was no hospital mortality. Conclusion: Pleural lesions associated with pulmonary hydatid disease are rare and have a variable radiographic appearance. In regions in which echinococcal disease is endemic, a high level of clinical suspicion is necessary for diagnosis and appropriate management of this condition.

Social image, or the views that others have of us and our groups, plays a role in a wide array of psychological processes, including impression management, interpersonal relationships, mate selection, intragroup and intergroup processes, the experience and expression of emotion, gender differences in behavior, and the construction and maintenance of social status. The 13 papers included in this special issue reflect the centrality of social image in these and other social–psychological processes. Five major themes integrate this diverse selection of papers: (i) self?presentation of social image; (ii) culture?specific conceptions of social image; (iii) the role of social image in emotion; (iv) respect and status as reflections of social image; and (v) the influence of social image on ingroup and outgroup perceptions. Taken together, these papers illustrate the importance of social image for understanding the complexities of human behavior and point to new ways to study this important topic.