The relationship between status and happiness: Evidence from the caste system in rural India. Bert Van Landeghem, Anneleen Vandeplas. Journal of Behavioral and Experimental Economics, https://doi.org/10.1016/j.socec.2018.08.006
Highlights
• In both regions under study, we find that economic well-being in rural India is clearly increasing across castes.
• We also find that the highest castes are happier than the lower and middle castes.
• The happiness pattern across the low and middle castes is either flat or even downward sloping, which we attribute to the dynamics of downward and upward comparisons.
Abstract: A large number of empirical studies have investigated the link between social status and happiness; however, in observational data, identification challenges remain severe. This study exploits the fact that, in India, people are assigned a caste from birth. Two similar surveys of household heads (each with N=1000) in rural Punjab and Andhra Pradesh show an increasing pattern of economic welfare with caste hierarchy. This illustrates that, in the rural regions under study, one’s caste is still an important determinant of opportunities in life. Subsequently, we find that the castes at the top are clearly more satisfied than the lower and middle castes. This result, which is in line with the predictions of all major social comparison theories, is robust across the two case studies. The pattern across low and middle castes, however, is less clear, reflecting the complex theoretical relationship between being of middle rank, on the one hand, and behaviour, aspirations, and well-being, on the other hand. In the Punjab sample, we even find a significant U-shaped pattern, with the middle castes being the least happy. Interestingly, these patterns resemble those found for Olympic medallists (first documented by Medvec et al., 1995).
Tuesday, August 28, 2018
Autodidactism: We are likelier to grow cranky and conspiracy-minded, mistaking brainstorms for insight while rediscovering what the rest of the world already know
'We Can Read Without Learning at All'.“ Patrick Kurp. Sunday Aug 26 2018.
evidenceanecdotal.blogspot.com/2018/08/we-can-read-without-learning-at-all.html
What we mean by ‘education,’ that strange word, still has mostly to do with books, books we possess, keep.”
[...]
The obvious risk involved in adhering strictly to autodidacticism is waywardness. We require the friction of other minds to buff away self-generated roughness. Few of us can polish ourselves. We are likelier to grow cranky and conspiracy-minded, mistaking brainstorms for insight while rediscovering what the rest of the world already knows. Had I read only the books assigned in class, I would today be only nominally literate. Had I read only the books that confirmed the thoughts I already possessed, I would remain marginally illiterate.
[...]
Fr. Schall reminds us of the thrills and risks of self-education: “We can read without learning at all. We can have read only one book, the Bible or Shakespeare, but read it well. We can read many things, none of which move our souls to attend to what is.”
---
The Autodidact Project, by Ralph Dumain: www.autodidactproject.org
evidenceanecdotal.blogspot.com/2018/08/we-can-read-without-learning-at-all.html
What we mean by ‘education,’ that strange word, still has mostly to do with books, books we possess, keep.”
[...]
The obvious risk involved in adhering strictly to autodidacticism is waywardness. We require the friction of other minds to buff away self-generated roughness. Few of us can polish ourselves. We are likelier to grow cranky and conspiracy-minded, mistaking brainstorms for insight while rediscovering what the rest of the world already knows. Had I read only the books assigned in class, I would today be only nominally literate. Had I read only the books that confirmed the thoughts I already possessed, I would remain marginally illiterate.
[...]
Fr. Schall reminds us of the thrills and risks of self-education: “We can read without learning at all. We can have read only one book, the Bible or Shakespeare, but read it well. We can read many things, none of which move our souls to attend to what is.”
---
The Autodidact Project, by Ralph Dumain: www.autodidactproject.org
Children reproduced outcomes that were positively valued by the experimenter significantly more when he was attentive but were more likely to reproduce negatively valued outcomes when he was inattentive
Botto, Sara Valencia, & Rochat, Philippe. (2018). Sensitivity to the evaluation of others emerges by 24 months. Developmental Psychology, 54(9), 1723-1734. http://dx.doi.org/10.1037/dev0000548
Abstract: Although the human proclivity to engage in impression management and care for reputation is ubiquitous, the question of its developmental outset remains open. In 4 studies, we demonstrate that the sensitivity to the evaluation of others (i.e., evaluative audience perception) is manifest by 24 months. In a first study, 14- to 24-month-old children (N = 49) were tested in situations in which the attention of an audience was systematically manipulated. Results showed that when the experimenter was inattentive, as opposed to attentive, children were more likely to explore an attractive toy. A second study (N = 31) explored whether same-aged children would consider not only the attention of the experimenter but also the values the experimenter expressed for two different outcomes when exploring a toy. We found that children reproduced outcomes that were positively valued by the experimenter significantly more when the experimenter was attentive but were more likely to reproduce negatively valued outcomes when the experimenter was inattentive. A third control study (N = 30) showed that the significant effect of Study 2 disappeared in the absence of different values. Lastly, Study 4 (N = 34) replicated and extended the phenomenon by showing toddler’s propensity to modify their behavior in the presence of 2 different experimenters, depending on both the experimenter’s evaluation of an outcome and their attention. Overall, these data provide the first convergent demonstration of evaluative audience perception in young children that precedes the full-fledged normative, mentalizing, and strong conformity psychology documented in 4- to 5-year-old children.
Abstract: Although the human proclivity to engage in impression management and care for reputation is ubiquitous, the question of its developmental outset remains open. In 4 studies, we demonstrate that the sensitivity to the evaluation of others (i.e., evaluative audience perception) is manifest by 24 months. In a first study, 14- to 24-month-old children (N = 49) were tested in situations in which the attention of an audience was systematically manipulated. Results showed that when the experimenter was inattentive, as opposed to attentive, children were more likely to explore an attractive toy. A second study (N = 31) explored whether same-aged children would consider not only the attention of the experimenter but also the values the experimenter expressed for two different outcomes when exploring a toy. We found that children reproduced outcomes that were positively valued by the experimenter significantly more when the experimenter was attentive but were more likely to reproduce negatively valued outcomes when the experimenter was inattentive. A third control study (N = 30) showed that the significant effect of Study 2 disappeared in the absence of different values. Lastly, Study 4 (N = 34) replicated and extended the phenomenon by showing toddler’s propensity to modify their behavior in the presence of 2 different experimenters, depending on both the experimenter’s evaluation of an outcome and their attention. Overall, these data provide the first convergent demonstration of evaluative audience perception in young children that precedes the full-fledged normative, mentalizing, and strong conformity psychology documented in 4- to 5-year-old children.
People reported as less likable, relatable, appealing, and more troublesome female Dark Triad characters, than non-Dark Triad & male characters; Non-Dark Triad males were viewed as more troublesome than non-Dark Triad females
Snyder, G. K., Smith, C. V., Øverup, C. S., Paul, A. L., & Davis, T. M. (2018). Characters we love to hate: Perceptions of dark triad characters in media. Psychology of Popular Media Culture, http://dx.doi.org/10.1037/ppm0000200
Abstract: Although the Dark Triad personality (narcissism, psychopathy, and Machiavellianism) has extensive background research, there has been a lack of investigation into perceptions of people high in the Dark Triad. Using film trailers with prominent Dark Triad characters, the current research examined perceptions of characters in movies and TV shows based on their Dark Triad characteristics and their gender. Undergraduate students (pilot study N = 21; present study N = 86) watched theatrical trailers originally released by the production companies before they rated 2 key characters’ Dark Triad traits with the Dirty Dozen (Jonason & Webster, 2010). Analyses revealed significant interactions such that people reported less positive perceptions (e.g., less likable, relatable, appealing, and more troublesome) of female Dark Triad characters, as opposed to non-Dark Triad characters and male characters. Non-Dark Triad male characters were viewed as more troublesome than non-Dark Triad female characters, and female Dark Triad characters were viewed as the most troublesome. Possible extensions could explore the prevalence and popularity of Dark Triad-type characters in the media and how genders in media have changed over time.
Abstract: Although the Dark Triad personality (narcissism, psychopathy, and Machiavellianism) has extensive background research, there has been a lack of investigation into perceptions of people high in the Dark Triad. Using film trailers with prominent Dark Triad characters, the current research examined perceptions of characters in movies and TV shows based on their Dark Triad characteristics and their gender. Undergraduate students (pilot study N = 21; present study N = 86) watched theatrical trailers originally released by the production companies before they rated 2 key characters’ Dark Triad traits with the Dirty Dozen (Jonason & Webster, 2010). Analyses revealed significant interactions such that people reported less positive perceptions (e.g., less likable, relatable, appealing, and more troublesome) of female Dark Triad characters, as opposed to non-Dark Triad characters and male characters. Non-Dark Triad male characters were viewed as more troublesome than non-Dark Triad female characters, and female Dark Triad characters were viewed as the most troublesome. Possible extensions could explore the prevalence and popularity of Dark Triad-type characters in the media and how genders in media have changed over time.
Young women taking and posting “selfies” online: Posting selfies on social media resulted in worsened mood and body image; even posting retouched selfies resulted in harmful effects
“Selfie” harm: Effects on mood and body image in young women. Jennifer S. Mills et al. Body Image, Volume 27, December 2018, Pages 86-92. https://doi.org/10.1016/j.bodyim.2018.08.007
Highlights
• We examined the behaviour of taking and posting “selfies” online.
• The current study used an experimental design.
• Posting selfies on social media resulted in worsened mood and body image.
• Even posting retouched selfies resulted in harmful effects.
Abstract: “Selfies” (self-taken photos) are a common self-presentation strategy on social media. This study experimentally tested whether taking and posting selfies, with and without photo-retouching, elicits changes to mood and body image among young women. Female undergraduate students (N = 110) were randomly assigned to one of three experimental conditions: taking and uploading either an untouched selfie, taking and posting a preferred and retouched selfie to social media, or a control group. State mood and body image were measured pre- and post-manipulation. As predicted, there was a main effect of experimental condition on changes to mood and feelings of physical attractiveness. Women who took and posted selfies to social media reported feeling more anxious, less confident, and less physically attractive afterwards compared to those in the control group. Harmful effects of selfies were found even when participants could retake and retouch their selfies. This is the first experimental study showing that taking and posting selfies on social media causes adverse psychological effects for women.
Highlights
• We examined the behaviour of taking and posting “selfies” online.
• The current study used an experimental design.
• Posting selfies on social media resulted in worsened mood and body image.
• Even posting retouched selfies resulted in harmful effects.
Abstract: “Selfies” (self-taken photos) are a common self-presentation strategy on social media. This study experimentally tested whether taking and posting selfies, with and without photo-retouching, elicits changes to mood and body image among young women. Female undergraduate students (N = 110) were randomly assigned to one of three experimental conditions: taking and uploading either an untouched selfie, taking and posting a preferred and retouched selfie to social media, or a control group. State mood and body image were measured pre- and post-manipulation. As predicted, there was a main effect of experimental condition on changes to mood and feelings of physical attractiveness. Women who took and posted selfies to social media reported feeling more anxious, less confident, and less physically attractive afterwards compared to those in the control group. Harmful effects of selfies were found even when participants could retake and retouch their selfies. This is the first experimental study showing that taking and posting selfies on social media causes adverse psychological effects for women.
Adopting a Stigmatized Label: Social Determinants of Identifying as an Atheist beyond Disbelief
Adopting a Stigmatized Label: Social Determinants of Identifying as an Atheist beyond Disbelief. Christopher P Scheitle, Katie E Corcoran, Erin B Hudnall. Social Forces, Social Forces, soy084, https://doi.org/10.1093/sf/soy084
Abstract: An individual’s identity may not appear to correspond to his or her beliefs and behaviors. Such incongruence may be particularly likely when an identity is stigmatized. We examine this dynamic in the context of atheists. Being an atheist has often been equated with stating a disbelief in God, but this ignores the distinct phenomenon of identifying as an atheist. This study asks what influences the likelihood that an individual will identify as an atheist beyond saying that he or she does not believe in God. Drawing upon research examining the social dynamics of stigma and identity, we hypothesize that having close friends who are atheists will support an individual’s own adoption of the atheist label. On the other hand, we hypothesize that the presence of other stigmatized or at least competing identities, beliefs, and behaviors will serve as a barrier to an individual’s adoption of the atheist label. These expectations are largely supported in an analysis of unique survey data offering separate measures of atheist self-identification and belief in God. This study provides a framework for future research to examine these dynamics in the context of other identities, particularly those that are stigmatized.
Abstract: An individual’s identity may not appear to correspond to his or her beliefs and behaviors. Such incongruence may be particularly likely when an identity is stigmatized. We examine this dynamic in the context of atheists. Being an atheist has often been equated with stating a disbelief in God, but this ignores the distinct phenomenon of identifying as an atheist. This study asks what influences the likelihood that an individual will identify as an atheist beyond saying that he or she does not believe in God. Drawing upon research examining the social dynamics of stigma and identity, we hypothesize that having close friends who are atheists will support an individual’s own adoption of the atheist label. On the other hand, we hypothesize that the presence of other stigmatized or at least competing identities, beliefs, and behaviors will serve as a barrier to an individual’s adoption of the atheist label. These expectations are largely supported in an analysis of unique survey data offering separate measures of atheist self-identification and belief in God. This study provides a framework for future research to examine these dynamics in the context of other identities, particularly those that are stigmatized.
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