Male, National, and Religious Collective Narcissism Predict Sexism

Endorsing Precarious Manhood Beliefs Is Associated With Sexual Harassment Myths Acceptance in Italian Men and Women

The present study aimed to expand the understanding of the correlates of sexual harassment myths, a set of beliefs that serve to justify male perpetrators. Data collected among Italian adults (N = 407; 59.5% women) showed that individual levels of precarious manhood beliefs-according to which manhood is a social status that must be proven via public action-were related to greater sexual harassment myths acceptance in male and female respondents. Such associations were mediated by hostile sexism and benevolence toward men. Findings suggest that interventions to reduce tolerance of sexual harassment of women should target cultural views of manhood and counteract rigid models of masculinity and femininity.

Religiosity and ambivalent sexism: the role of religious group narcissism

Although religious identification often correlates positively with traditional gender role attitudes and ambivalent sexism (Mikołajczak & Pietrzak, Sex Roles, 70(9–10), 387–399, 2014), other work shows it has countervailing associations with related conservative views (Lockhart et al., Religion, Brain & Behavior, 10(4), 379–392, 2020). One reason these opposing effects emerge is that insecure (or narcissistic) and secure forms of religious identification may have differing impacts on ambivalent sexism. To test this possibility, we analysed data from a nationwide random sample of adults who identified as religious (N = 1116). Whilst religious identification alone was unassociated with hostile and benevolent sexism, religious narcissism correlated positively with both forms of sexism. After including both predictors in a regression, religious identification correlated negatively with both forms of sexism and religious narcissism became a stronger positive correlate of sexism. These findings demonstrate that secure and insecure forms of religious identification suppress the respective positive and negative associations religious identification and religious narcissism have with sexism.

Conditional Parochial Vicarious Ostracism: Gender Collective Narcissism Predicts Distress at the Exclusion of the Gender Ingroup in Women and Men

Three experiments (two pre-registered) tested whether gender collective narcissism (i.e., a belief that one’s gender ingroup’s exceptionality is not sufficiently recognized by others) predicts parochial vicarious ostracism (i.e., feeling ostracized and distressed while recognizing the gender ingroup’s exclusion, but not when recognizing the exclusion of the gender outgroup). In all studies (overall N = 1480), gender collective narcissism was positively associated with distress among women who witnessed the exclusion of women, but not among men who witnessed the exclusion of women. In Study 3, gender collective narcissism was positively associated with distress among men who witnessed the exclusion of men, but not among women who witnessed the exclusion of men. These findings help explain why men do not universally feel distressed by the discrimination of women and why some women may mobilize to challenge gender discrimination.

An interpretation of meta-analytical evidence for the link between collective narcissism and conspiracy theories

Meta-analytical evidence indicates the robust association between collective narcissism and conspiracy theories is moderated by the content of conspiracy theories. Belief in conspiracies of specific outgroups fits collective narcissistic posture of intergroup hostility but collective narcissism is also bound to other conspiracy theories because it simultaneously comprises a committed belief (that the ingroup is great) and a threatening belief (that the ingroup is unrecognized). This creates compensatory motivations to believe in conspiracy theories that protect the committed belief and to seize on any conspiracy theory as a meaning-making activity. Collective narcissism and conspiracy theories may also co-occur because they serve to coordinate undemocratic leaders and their constituencies. They produce threatening environments that justify coercion, violence and undemocratic governance.

Investigating motivations underlying collective narcissism and in-group identification

We draw on self-determination theory and research on religious orientations to investigate motivations associated with collective narcissism—a belief in in-group greatness that is underappreciated by others—versus secure in-group identity, an unpretentious positive regard for the in-group. Four surveys examined these associations focusing on different social identities: personally important groups (Study 1, N = 212), nationalities (Study 2, N = 196), and religious groups (Study 3, N = 1,690; Study 4, N = 399). In Studies 1, 2, and 4, self-determined motivations were associated with secure in-group identity, whereas non-self-determined motivations were related to collective narcissism. In Studies 3 and 4, intrinsic religiosity was related to collective narcissism and secure in-group identity, while extrinsic personal religiosity was associated with collective narcissism only. Results indicate that collective narcissism is motivated by seeking external and internal rewards.

Sexism, Moral Disengagement, and Dark Triad Traits on Perpetrators of Sexual Violence Against Women and Community Men

The field of criminal psychology involves delving into psychological profiles prone to accepting and justifying sexist attitudes that support sexual violence against adult women (SVAW). The aim of the current study is to analyze the mediating role of moral disengagement in the relationships between dark triad personality traits (Machiavellianism, psychopathy, and narcissism) and ambivalent sexism in a sample of 74 male perpetrators of sexual violence against women (M = 40.58; SD = 10.05) convicted of intimate partner violence (IPV) and sexual assault and 160 community men (M = 43.54; SD = 10.63). Since there were no significant differences in the measured variables between individuals convicted of IPV and those convicted of sexual assault, these two groups were combined into a single group of perpetrators of sexual violence against women. A comparison of incarcerated and community men showed that perpetrators of sexual violence against women reported significantly higher levels of ambivalent sexism, moral disengagement, and psychopathy than community men. The moderated mediational model showed that the dark triad was not directly associated with ambivalent sexism, but the relationship was fully mediated by moral disengagement mechanisms. Moreover, the interdependence of the variables evaluated was moderated by group. The moral disengagement mechanisms that explain both hostile and benevolent sexism were associated with Machiavellianism and psychopathy among perpetrators of sexual violence against women, whereas among community men, these mechanisms were associated with Machiavellianism and narcissism. These findings are discussed as they pertain to the treatment of perpetrators of sexual violence against women.

Can ingroup love harm the ingroup? Collective narcissism and objectification of ingroup members

We examined how collective narcissism (a belief in ingroup greatness that is underappreciated by others) versus ingroup identification predicts treatment of ingroup members. Ingroup identification should be associated with favorable treatment of ingroup members. Collective narcissism, however, is more likely to predict using ingroup members for personal gain. In organizations, collective narcissism predicted promoting one’s own (vs. group) goals (prestudy: N = 179), and treating coworkers instrumentally (Study 1: N = 181; and longitudinal Study 2: N = 557). In Study 3 ( N = 214, partisan context), the link between collective narcissism and instrumental treatment of ingroup members was mediated by self-serving motives. In the experimental Study 4 ( N = 579, workplace teams), the effect of collective narcissism on instrumental treatment was stronger when the target was an ingroup (vs. outgroup) member. Across all studies, ingroup identification was negatively, or nonsignificantly, associated with instrumental treatment. Results suggest that not all forms of ingroup identity might be beneficial for ingroup members.

Distress and retaliatory aggression in response to witnessing intergroup exclusion are greater on higher levels of collective narcissism

The negative consequences of personal exclusion have been demonstrated by multiple studies. Less is known about the consequences of witnessing one's own group being excluded by other groups, although studies suggest exclusion can be experienced vicariously and negatively affects members of the excluded group. Results of the present lab‐based experiment (N = 153) indicate, in line with our predictions, that witnessing intergroup exclusion (a national majority excluded by a minority, manipulated by an adapted intergroup Cyberball paradigm) produced a sense of personal exclusion. It also increased self‐reported distress and behavioral aggression measured in the Taylor Aggression Paradigm), especially among participants high on collective narcissism: a belief that the exaggerated greatness of the in‐group is not sufficiently appreciated by others. Contrary to expectations, a short mindful decentration intervention (instructing participants to observe thoughts and emotions as transient mental products without engaging with them) delivered while participants were witnessing intergroup exclusion (vs. inclusion) produced changes in heart rate variability reactivity indicative of emotional arousal, especially among collective narcissists. We concluded that collective narcissism is associated with distress in the face of intergroup exclusion, aggressive retaliation, and in consequence, it is a risk‐factor predisposing group members to stress‐related health and psychosocial problems. Furthermore, a mindful decentration, despite being an effective strategy to reduce maladaptive stress in most people, may be counterproductive in addressing high collective narcissists' responses to threat to the in‐group's image.

This study demonstrated that mindfulness‐based interventions may not mitigate, but rather exacerbate the distressing effects of observed intergroup exclusion in individuals scoring high on collective narcissism. The finding was observed on the psychophysiological level (HF HRV), but not on the psychological level (self‐reported distress), indicating that individuals high in collective narcissism may not consciously perceive, or choose to report their stronger reactions occurring after a mindfulness‐based intervention.

Intimate Partner Cyberstalking, Sexism, Pornography, and Sexting in Adolescents: New Challenges for Sex Education

Background: Within the context of the widespread use of technologies by adolescents, the objectives of this study were to identify the perpetrators of intimate partner cyberstalking (IPCS) in adolescents; to analyze the relationship between IPCS and gender, age, sexting behaviors, pornography consumption, and ambivalent sexism; and to investigate the influence of the study variables as predictors of IPCS and determine their moderating role. Methods: Participants were 993 Spanish students of Secondary Education, 535 girls and 458 boys with mean age 15.75 (SD = 1.47). Of the total sample, 70.3% (n = 696) had or had had a partner. Results: Boys perform more sexting, consume more pornographic content, and have more hostile and benevolent sexist attitudes than girls. However, girls perpetrate more IPCS than boys. The results of the hierarchical multiple regression indicate that hostile sexism is a predictor of IPCS, as well as the combined effect of Gender × Pornography and Benevolent Sexism × Sexting. Conclusions: it is essential to implement sexual affective education programs in schools in which Information and Communication Technologies (ICT) are incorporated so that boys and girls can experience their relationships, both offline and online, in an egalitarian and violence-free way.