Is individual bribery or organizational bribery more intolerable in China (versus in the United States)? Advancing theory on the perception of corrupt acts

Culture and self-construal in the age of globalization: an empirical inquiry based on multiple approaches

Introduction

There are three main types of culture in human society, namely, individual-oriented, relationship-oriented and social-oriented cultures. In history, there are two main positions on the relationship between culture and self-construal: the cultural determinist position and the interaction position. After analyzing literature critically, we propose that the interaction position is more persuasive than the cultural determinist position. A self-construal model was constructed from an interactionist and polycultural perspective, pointing out the relationship between three cultures and self-construal. We argue that individuals interacting with cultures in the context of globalization can develop a more integrated self-construal. The present study proposes the existence of polycultural self-construal, and aimed to explore how self-construal factors relate to cultures.

Methods

Three approaches-psychological tests, priming with cultural icons and content analysis-were used to explore mechanisms between cultures (individual-oriented, relationship-oriented, and social-oriented cultures) and self-construal. In Study 1, we recruited 460 undergraduate students as participants through campus advertising to complete three psychological tests, namely, the Cultural Identity Scale (CIS), the Marlowe-Crowne Social Approval Scale (MC-SDS), and the Polycultural Self-construal Scale (PSCS). In Study 2, we created icon materials that could prime the three cultures. The experimental process was divided into two stages: priming and measurement. First, 165 participants were presented with icon materials on the computer screen to activate the corresponding culture, and then they were asked to complete the PSCS. In Study 3, the experimental procedures were followed as for Study 2. Then the Ten Statements Test (TST) was used. Each of the 178 participants gave 10 different responses to the question of "Who am I?." Each participant's "I am …" narratives were qualitatively processed using content analysis.

Results

The individual-oriented culture mainly affects the individuality and equality factor of self-construal. The relationship-oriented culture mainly impacts the relationality factor of self-construal, while the social-oriented culture mainly affects the collectivity and equality factors of self-construal. There were no significant differences in the effects of the three cultures on the autonomy factor of self-construal. The multi-components of the polycultural self-construal are difficult to interpret based on one culture type. All three cultures have specific and shared effects on human self-construal.

The dark side of nostalgia: Yearning for the past fosters bribe-taking

Past work has demonstrated the psychological benefits of nostalgia; however, little is known about its 'dark side'. Considering both the sociality of nostalgia and the relational nature of bribery, we proposed that nostalgia would bolster social connectedness, which, in turn, would promote bribe-taking. We conducted four experiments (N = 887 online and laboratory participants) to test this assumption. Experimentally induced nostalgia boosted the willingness to take a bribe across different scenarios (Experiments 1 and 2) and facilitated bribe-taking behaviour (Experiment 3); the increased social connectedness accounted for these effects (Experiments 2 and 3). Furthermore, the positive effect of social connectedness on bribe-taking was salient, especially when bribe-taking was framed as a way of establishing social relationships (Experiment 4). The findings not only broaden our understanding of nostalgia and bribe-taking but also provide practical implications for anti-bribery initiatives.

Preference for Inequality and Ethical Trade-Offs: A U.S. – Turkey Comparison

Societies and organizations face the dual challenges of increasing economic prosperity while also achieving social justice and protecting individual human rights. Drawing on cross-cultural research and social dominance theory, we investigate differences in trade-off decisions between managers and professionals from the U.S. and Turkey in responding to ethical dilemmas in two contexts: business organizations and their respective societies at large. U.S. managers, compared with their Turkish counterparts, and individuals of both the U.S. and Turkish nationalities with stronger social dominance orientation, prioritized economic prosperity over social justice, and the rights of the privileged over rights of the disadvantaged. Finally, social dominance orientation mediated some of the nationality effects. Theoretical and practical implications of cross- and within-cultural differences in ethical trade-offs are discussed.

Students' Perceptions of University Corruption in a Spanish Public University: A Path Analysis

Most research on corruption in educational settings has focused on a cross-national and macro-level analysis; however, to our knowledge, few papers have sought to explore individual perceptions that explain corruption in higher education. The present research aimed to disentangle students’ predictors of corrupt intention in a Spanish public university. A total of 933 undergraduate, postgraduate, and Ph.D. students filled out an online survey measuring four corruption scenarios: favoritism, bribery, fraud, and embezzlement. Path analysis (PA) revealed that justifiability, risk perception, and perceived prevalence of corruption were significant factors in predicting corrupt intention. Moreover, willingness to report a corrupt act was predicted by corrupt intention, justifiability, and risk perception. Corrupt behavior is a complex phenomenon explained not only by peers’ behavior, but also by their individual justifications and perception of risk. Education is not free of corruption, and universities must address this urgent problem in order to avoid future economic, societal, and ethical problems.

Feeling at Home in Two Cultural Worlds: Bicultural Identity Integration Moderates Felt Authenticity

Bicultural individuals navigate and identify with two cultures. Biculturals differ in levels of Bicultural Identity Integration (BII)—how much their two cultural identities are combined and compatible (high BII) versus divided and conflicting (low BII). We hypothesized that during conformity in cultural ingroup contexts, biculturals with low BII feel inauthentic (being untrue to themselves), whereas biculturals with high BII feel authentic (being true to themselves). Across four experiments with Asian-Americans, expressing cultural conformity (vs. non-conformity) in Asian or American contexts produced felt inauthenticity among participants with low BII but not high BII (Studies 1–3). Felt inauthenticity was due to cultural identity threat (perceived identity exclusion) (Study 2). Activating self-kindness counteracted felt inauthenticity for low BII participants during cultural conformity (Study 3) and produced felt authenticity (Study 4). Our findings imply that responding kindly to the self makes biculturals at ease in their cultural homes, at least temporarily.

Do Chinese Traditional and Modern Cultures Affect Young Adults' Moral Priorities?

Dramatic cultural change has occurred in Mainland China over the past four decades, yet little is known about how this cultural shift impacts Chinese peoples' moral values. The present research aims to fill this gap by examining whether Chinese traditional and modern cultures influence young adults' moral judgments. Study 1 investigated the relation between psychological traditionality/modernity and moral concerns. Results indicated that participants who strongly endorsed Chinese traditional culture prioritize relationship concern rather than justice concern. Study 2 used the cultural priming method and tested the effects of traditional and modern icons on moral concerns. Results suggested that participants who were primed with traditional or modern or neutral icons did not give priority to relationship or justice concern. Together, our findings provide initial empirical evidence on whether Chinese traditional and modern cultures shift the moral mindsets of bicultural young Chinese among alternative (and even competing) moral codes.