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Abstract A theoretical perspective on grandiose narcissism suggests four forms of it (sanctity, admiration, heroism, rivalry) and states that these forms conduce to different ways of thinking and acting. Guided by this perspective, we examined in a multinational and multicultural study (61 countries; N = 15,039) how narcissism forms are linked to cognitions and behaviors prompted by the COVID-19 pandemic. As expected, differences in cognitions and behaviors across narcissism forms emerged. For example, higher narcissistic rivalry predicted lower likelihood of enactment of COVID-19 prevention behaviors, but higher narcissistic sanctity predicted higher likelihood of enactment of COVID-19 prevention behaviors. Further, whereas the heroism, admiration, and rivalry narcissism forms acted in a typically antisocial manner, with high narcissism predicting greater endorsement of unfounded health beliefs, the sanctity form acted in a prosocial manner, with higher narcissism being linked to lower endorsement of unfounded COVID-19 health beliefs. Thus, the findings (a) support the idea of four narcissism forms acting differently, and (b) show that these differences reflect a double-edged sword, sometimes linking to an anti-social orientation, and sometimes linking to a pro-social orientation.

The issue of Western, Educated, Industrialized, Rich, and Democratic (WEIRD) samples dominating research has been ongoing for decades, and now the emerging trend is to turn to theoretical perspectives from the Majority World. Adopting Western-centric methods based on reductionism can overlook important details and differences between similar cultures, particularly in East Asian cultures, where the Confucian values of relational harmony take many forms. We discuss a novel theoretical perspective on moral constitutions in Confucian heritage cultures. Our central tenet is that divergent moral concepts and ideals are present in Confucian cultures because each culture emphasizes a specific pillar and the self is situated differently in the social relationships that define the scope of interpersonal moral obligations. We consider three Confucian countries: China, Japan, and South Korea as examples. Despite geographical proximity and conventional categorization in cultural psychology, each Confucian country manifests distinct patterns of the self, moral ideals, and behavior in socio-moral contexts. To understand how and why moral worldviews vary within a region, we need to examine how the self in socio-cultural contexts differs and guides interpersonal norms and behaviors across sociocultural contexts. We conclude this paper by offering methodological recommendations for including indigenous moral concepts outside the WEIRD context.

In vitro vascularized cancer models utilizing microfluidics have emerged as a promising tool for mechanism study and drug screening. However, the lack of consideration and preparation methods for cancer cellular sources that are capable of adequately replicating the metastatic features of circulating tumor cells contributed to low relevancy with in vivo experimental results. Here, we show that the properties of cancer cellular sources have a considerable impact on the validity of the in vitro metastasis model. Notably, with a hydrophobic surface, we can create highly metastatic spheroids equipped with aggressive invasion, endothelium adhesion capabilities, and activated metabolic features. Combining these metastatic spheroids with the well-constructed microfluidic-based extravasation model, we validate that these metastatic spheroids exhibited a distinct extravasation response to epidermal growth factor (EGF) and normal human lung fibroblasts compared to the 2D cultured cancer cells, which is consistent with the previously reported results of in vivo experiments. Furthermore, the applicability of the developed model as a therapeutic screening platform for cancer extravasation is validated through profiling and inhibition of cytokines. We believe this model incorporating hydrophobic surface-cultured 3D cancer cells provides reliable experimental data in a clear and concise manner, bridging the gap between the conventional in vitro models and in vivo experiments.

The issue of Western, Educated, Industrialized, Rich, and Democratic (WEIRD) samples dominating research has been ongoing for decades, and now the emerging trend is to turn to theoretical perspectives from the Majority World. Adopting Western-centric methods based on reductionism can overlook important details and differences between similar cultures, particularly in East Asian cultures, where the Confucian values of relational harmony take many forms. We discuss a novel theoretical perspective on moral constitutions in Confucian heritage cultures. Our central tenet is that divergent moral concepts and ideals are present in Confucian cultures because each culture emphasizes a specific pillar and the self is situated differently in the social relationships that define the scope of interpersonal moral obligations. We consider three Confucian countries: China, Japan, and South Korea as examples. Despite geographical proximity and conventional categorization in cultural psychology, each Confucian country manifests distinct patterns of the self, moral ideals, and behavior in socio-moral contexts. To understand how and why moral worldviews vary within a region, we need to examine how the self in socio-cultural contexts differs and guides interpersonal norms and behaviors across sociocultural contexts. We conclude this paper by offering methodological recommendations for including indigenous moral concepts outside the WEIRD context. [ABSTRACT FROM AUTHOR]