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In this investigation of cultural differences in the experience of obligation, we distinguish between Confucian Role Ethics versus Relative Autonomy lay theories of motivation and illustrate them with data showing relevant cultural differences in both social judgments and intrapersonal experience. First, when judging others, Western European heritage culture (WEHC) participants (relative to Confucian heritage culture [CHC] participants) judged obligation-motivated actors more negatively than those motivated by agency (Study 1, N = 529). Second, in daily diary and situation sampling studies, CHC participants (relative to WEHC participants) perceived more congruency between their own agentic and obligated motivations, and more positive emotional associations with obligated motivations (Study 2, N = 200 and Study 3, N = 244). Agentic motivation, however, was universally associated with positive emotions. More research on a Role Ethics rather than Relative Autonomy conception of agency may improve our understanding of human motivation, especially across cultures.

Much debate exists surrounding the applicability of genetic information in the courtroom, making the psychological processes underlying how people consider this information important to explore. This article addresses how people think about different kinds of causal explanations in legal decision-making contexts. Three studies involving a total of 600 Mechanical Turk and university participants found that genetic, versus environmental, explanations of criminal behavior lead people to view the applicability of various defense claims differently, perceive the perpetrator's mental state differently, and draw different causal attributions. Moreover, mediation and path analyses highlight the double-edged nature of genetic attributions-they simultaneously reduce people's perception of the perpetrator's sense of control while increasing people's tendencies to attribute the cause to internal factors and to expect the perpetrator to reoffend. These countervailing relations, in turn, predict sentencing in opposite directions, although no overall differences in sentencing or ultimate verdicts were found., (© 2015 by the Society for Personality and Social Psychology, Inc.)

The meaning maintenance model asserts that following a meaning threat, people will affirm any meaning frameworks that are available. Three experiments tested (a) whether people affirm alternative meaning frameworks after reading absurdist literature, (b) what role expectations play in determining whether absurdities are threatening, and (c) whether people have a heightened need for meaning following exposure to absurdist art. In Study 1, participants who read an absurd Kafka parable affirmed an alternative meaning framework more than did those who read a meaningful parable. In Study 2, participants who read an absurd Monty Python parody engaged in compensatory affirmation efforts only if they were led to expect a conventional story. In Study 3, participants who were exposed to absurdist art or reminders of their mortality, compared to participants exposed to representational or abstract art, reported higher scores on the Personal Need for Structure scale, suggesting that they experienced a heightened need for meaning.

Much recent research suggests that North Americans more frequently experience approach motivations and East Asians more frequently experience avoidance motivations. The current research explores some cognitive implications of this cultural difference. North Americans should be more attentive to approach-oriented information, whereas East Asians should be more attentive to avoidance-oriented information. Three studies confirmed this hypothesis. When asked to recall information framed in either approach or avoidance terms, a predicted interaction between culture and information frame was observed (Study 1 and 2). Moreover, analyses of consumer book reviews found that among reviews that were rated as helpful, approach-focused content was more prevalent in American reviews compared to Japanese reviews, in which avoidance-focused content was more prevalent (Study 3). Findings from the current research add to the growing literature of cross-cultural research on approach-avoidance motivations.

In a society where there are pronounced concerns for "face," people come to be especially focused on how they are being evaluated by others. We reasoned that Japanese should conceive of themselves in terms of how they think they are considered by others. This hypothesis was tested by contrasting Japanese and North American participants who were in front of a mirror with those who were not. In two studies, replicating past research, North Americans who were in front of a mirror were more self-critical and were less likely to cheat than were those who were not in front of a mirror. In contrast, Japanese participants were unaffected by the presence of the mirror.

Two studies examined self-appraisals in Japanese and Canadian samples. Study 1 included open-ended self-descriptions; Study 2 incorporated indirect measures of self-enhancing tendencies. In Study 1, the content analysis assessed spontaneous evaluations of self and others, private and relational self-statements, reflected appraisals, temporal and social comparisons, and evaluations of objects and events. Canadian participants typically provided self-enhancing self-descriptions. Japanese participants were generally evenhanded rather than self-critical or self-enhancing, although they were more favorable about relational than private aspects of self. In Study 2, Canadian participants reported that proud events felt closer in time and were easier to recall than similarly distant embarrassing events. Japanese participants reported that embarrassing and proud events felt equally far away and were equally memorable. The two studies provide evidence that Canadians possess stronger self-enhancing motivations than do Japanese and enable a cross-cultural analysis of several social psychological theories of self-appraisal.

Three studies explored the role of television viewing in eliciting subjective self-awareness and positive self-feelings. Study 1 assessed the effects of self-awareness manipulations via exposure to a neutral television program on actual-ideal discrepancies. Those who watched television showed significantly smaller self-discrepancies than those who did not, independent of mood. Study 2 demonstrated the ecological validity of this finding by replicating it with people watching television in their own homes. Study 3 investigated whether manipulations of self-feelings affected television watching. Results indicated that those who received failure feedback watched television longer than those in a control condition who likewise watched television longer than those who received success feedback. Television appears to be an effective stimulus to direct the focus away from oneself and to render people less aware of how they are falling short of their standards., (Copyright 2003 Society for Personality and Social Psychology, Inc.)