Search

Self-report research indicates that dishonesty decreases across adulthood; however, behavioral measures of dishonesty have yet to be examined across younger and older adults. The present study examined younger and older adults' cheating behaviors in relation to their self-reported honesty-humility. Younger (N = 112) and older adults (N = 85) completed a matrix task where they had the opportunity to falsely inflate their performance. Participants also completed the self-report measure of honesty-humility from the HEXACO-PI-R. Older adults were significantly less likely to cheat and had higher ratings of honesty-humility compared to younger adults. Greater honesty-humility predicted lower cheating behavior. These results demonstrate that older adults show greater rates of honesty and humility compared to younger adults using both behavioral and self-report methods.

This article examines relationships between children and youths' judgments and their justifications of truth telling and verbal deception, in situational and cultural contexts. Han Chinese, Euro-Canadians and Chinese-Canadians, seven- to 17-years of age were presented competitive scenarios in which protagonists told either lies to protect, or truths to harm, various levels of collectivity. Participants evaluated protagonists' statements, using a 7-point scale, and justified their judgments. Cultural variations in moral evaluations emerged among the three groups of participants. Older Chinese participants reflected significant collective cultural values in their judgements; by contrast, Euro-Canadians identified more individualistically; and Chinese-Canadians demonstrated notable variability between these perspectives in their judgments. The article enhances understanding of situational and cultural sources in the development of moral reasoning within a sociocultural framework.

Morality is an evolved aspect of human nature, yet is heavily influenced by cultural environment. This developmental study adopted an integrative approach by combining measures of socioeconomic status (SES), executive function, affective sharing, empathic concern, theory of mind, and moral judgment in predicting sharing behavior in children (N = 999) from the age of 5 to 12 in five large-scale societies: Canada, China, Turkey, South Africa, and the USA. Results demonstrate that age, gender, SES, culture, and social cognitive mechanisms explain over 20% of the variance worldwide in children's resource allocation. These findings are discussed in reference to standard cultural comparisons (individualist/collectivist), as well as the degree of market integration, and highlight continuities and discontinuities in children's generosity across urban contexts.

The present investigation examined whether school-aged children and adolescents' own deceptive behavior of cheating and lying influenced their honesty judgments of their same-aged peers. Eighty 8- to 17-year-olds who had previously participated in a study examining cheating and lie-telling behaviors were invited to make honesty judgments of their peers' denials of having peeked at the answers to a test. While participants' accuracy rates for making honesty judgments were at chance levels, judgment biases were found based on participants own past cheating and lie-telling behaviors. Specifically, those who cheated and lied were biased towards believing that their peers would behave in the same manner. In contrast, participants who had not cheated were biased towards judging their peers as honest. These findings suggest that by 8 years of age there is a relation between one's own deceptive behaviors and judgments of other's honesty.

Lying is a pervasive human behavior. Evidence to date suggests that from the age of 42 months onward, children become increasingly capable of telling lies in various social situations. However, there is limited experimental evidence regarding whether very young children will tell lies spontaneously. The present study investigated the emergence of lying in very young children. Sixty-five 2- to 3-year-olds were asked not to peek at a toy when the experimenter was not looking. The majority of children (80%) transgressed and peeked at the toy. When asked whether they had peeked at the toy, most 2-year-old peekers were honest and confessed to their peeking, but with increased age, more peekers denied peeking and thus lied. However, when asked follow-up questions that assessed their ability to maintain their initial lies, most children failed to conceal their lie by pretending to be ignorant of the toy's identity. Additionally, after controlling for age, children's executive functioning skills significantly predicted young children's tendency to lie. These findings suggest that children begin to tell lies at a very young age.

Two experiments investigated response tendencies of preschoolers toward yes-no questions about actions. Two hundred 2- to 5-year-old children were asked questions concerning actions commonly associated with particular objects (e.g., drinking from a cup) and actions not commonly associated with particular objects (e.g., kicking a toothbrush). The impact of delay and comprehension of questions were also investigated. Results revealed a consistent developmental transition: Younger children tended to display a yes bias whereas older children did not display a bias unless they faced incomprehensible questions, in which case they displayed a nay-saying bias. Delay shifted children's responses in such a way that "no" answers were given more often. These findings hold important implications regarding the use of yes-no questions with children. (Contains 3 figures.)

Prior research has documented that Japanese children's performance on the Dimensional Change Card Sorting (DCCS) task can be influenced by their observation of another person completing the task, which is referred to as social transmission of disinhibition. The current study explored whether Canadian children would also show a social transmission of disinhibition and whether their performance would be comparable to that of Japanese children. In this study, 3- and 4-year-olds in Canada and Japan were given both the standard version and social version of the DCCS. Results indicated that Canadian children displayed the social transmission of disinhibition, but their effects were significantly weaker than those with Japanese children. On the other hand, performance on the standard DCCS was comparable between children in the two countries. We discuss the results in terms of cultural differences in the relationship between self and other. (Contains 1 figure.)

This cross-cultural study of the moral judgements of Mainland Han-Chinese, Chinese-Canadian, and Euro-Canadian children aged seven to 11 examined the evaluations of narrative protagonists' modest lies and self-promoting truthful statements in situations where they had done a good deed. The story characters had thus either lied or told the truth about a prosocial act that they had committed. Chinese children judged modest lies more positively and boastful truths less positively than Euro-Canadian children. Chinese and Chinese-Canadian children rated immodest statements more negatively than did Euro-Canadian children. The cultural differences were greatest with the oldest children. Chinese children rated modest lies significantly more positively than either Canadian group who did not differ from each other but an interaction between age and culture revealed the three groups to be significantly different at age 11 with Chinese children most positive, followed by Chinese-Canadian children, and with Euro-Canadian children evaluating modest lies least positively. Cultural strictures and acculturation factors respecting modesty and self-enhancement are reflected in these differences. (Contains 5 tables and 4 figures.)

The way children evaluate the reporting of peers' transgressions to authority figures was investigated. Participants, ages 6-11 years (N = 60), were presented with a series of vignettes, each of which depicted a child who committed either a minor transgression (such as not finishing the vegetables at lunch) or a more serious transgression (such as stealing from a classmate). Participants were asked to evaluate the decision of a child observer who either did or did not report the transgression to a teacher. Younger children considered reporting to be appropriate for both types of transgressions, but older children considered reporting to be appropriate for major transgressions only. Results are interpreted with reference to (a) a changing peer culture in which the social cost of reporting transgressions increases and (b) a developmental change in children's cognitive capabilities. (Contains 2 tables and 2 figures.)

This study examined cross-cultural differences and similarities in children's moral understanding of individual- or collective-oriented lies and truths. Seven-, 9-, and 11-year-old Canadian and Chinese children were read stories about story characters facing moral dilemmas about whether to lie or tell the truth to help a group but harm an individual or vice versa. Participants chose to lie or to tell the truth as if they were the character (Experiments 1 and 2) and categorized and evaluated the story characters' truthful and untruthful statements (Experiments 3 and 4). Most children in both cultures labeled lies as lies and truths as truths. The major cultural differences lay in choices and moral evaluations. Chinese children chose lying to help a collective but harm an individual, and they rated it less negatively than lying with opposite consequences. Chinese children rated truth telling to help an individual but harm a group less positively than the alternative. Canadian children did the opposite. These findings suggest that cross-cultural differences in emphasis on groups versus individuals affect children's choices and moral judgments about truth and deception.

Compared Chinese and Canadian 7-, 9-, and 11-year-olds' moral evaluations of lie- and truth-telling in stories involving pro- and antisocial behavior. Found that Chinese children rated truth-telling less positively and lie-telling more positively in prosocial settings than Canadians. Both rated truth-telling positively and lie-telling negatively in antisocial situations. Findings suggest a close relation between sociocultural practices and moral judgment. (Author)

This study examined individual influences on child empathy, the relationship between child and parent empathy, and the relationship between empathy and prosociality across seven countries. A large sample of children (N = 792, 49% female) from the ages of 6–10 years completed a situational empathy task, as well as a dictator game to assess prosociality. The questionnaire of cognitive and affective empathy was used to assess parents' and children's empathic dispositions. Children participated from Canada, China, Colombia, Jordan, South Africa, Turkey, and the United States. Situational empathy, empathic disposition, and prosociality were all positively associated with age. Boys displayed less situational empathy and lower empathic disposition than girls. Parental empathic disposition predicted the same dispositions in children but were not related to children's situational empathy or prosociality. No association was found between child prosociality and child empathic disposition. Overall, the results suggest similar ontologies of empathic disposition and situational empathy across countries. [ABSTRACT FROM AUTHOR]

The effective management of one's reputation is an important social skill, but little is known about how it develops. This study seeks to bridge the gap by examining how children communicate about their own good deeds, among 7- to 11-year-olds in both China and Canada (total N = 378). Participants cleaned a teacher's messy office in her absence, and their responses were observed when the teacher returned. Only the Chinese children showed an age-related increase in modesty by choosing to falsely deny their own good deeds. This modest behavior was uniquely predicted by Chinese children's evaluations of modesty-related lies. The results suggest that culture-specific socialization processes influence the way children communicate with authority figures about prosocial deeds. [ABSTRACT FROM AUTHOR]

The present study examined Chinese children's moral evaluations of truths and lies about one's own pro-social acts. Children ages 7, 9, and 11 were read vignettes in which a protagonist performs a good deed and is asked about it by a teacher, either in front of the class or in private. In response, the protagonist either tells a modest lie, which is highly valued by the Chinese culture, or tells an immodest truth, which violates the Chinese cultural norms about modesty. Children were asked to identify whether the protagonist's statement was the truth or a lie, and to evaluate how 'good' or 'bad' the statement was. Chinese children rated modest lies more positively than immodest truths, with this effect becoming more pronounced with age. Rural Chinese children and those with at least one nonprofessional parent rated immodest truths less positively when they were told in public rather than in private. Furthermore, Chinese children of parents with high collectivism scores valued modest lies more than did children of parents with low collectivism scores. These findings suggest that both macro- and micro-cultural factors contribute significantly to children's moral understanding of truth and lie telling. Copyright © 2010 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

The present study compared Chinese and Canadian children's moral evaluations of lie and truth telling in situations involving pro- and antisocial behaviors. Seven-, 9-, and 11-year-old Chinese and canadian children were presented 4 brief stories. Two stories involved a child who intentionally carried out a good deed, and the other2 stories involved a child who intentionally carried out a bad deed. When story characters were questioned by a teacher as to who had committed the deed, they either lied or told the truth. Children were asked to evaluate the story characters' deeds and their verbal statements. Overall, Chinese children rated truth telling less positively and lie telling more positively in prosocial settings than Canadian children, indicating that the emphasis on self-effacement and modesty in Chinese culture overrides Chinese children's evaluations of lying in some situations. Both Chinese and canadian children rated trugh telling positively and lie telling negatively in antisocial situations, reflecting the emphasis in both cultures on the distinction between misdeed and truth/lie telling. The findings of the present study suggest that, in the realm of lying and truth telling, a close relation between sociocultural practices and moral judgment exists. Specific social and cultural norms have an impact on children's developing moral judgments, which in turn, are modified by age and experience in a particular culture. [ABSTRACT FROM AUTHOR]