Why True Believers Make the Ultimate Sacrifice: Sacred Values, Moral Convictions, or Identity Fusion?

Recent research has identified three promising candidates for predicting extreme behavior: sacred values, moral convictions, and identity fusion. Each construct is thought to motivate extreme behavior in unique ways: Sacred values trigger extreme actions when people are asked to compromise cause-related values for personal gain; moral convictions trigger extreme actions when a cause is aligned with one's moral compass; and identity fusion triggers extreme actions when a cause is inextricably associated ("fused") with the personal self. In six studies, we asked which of the three constructs (either alone or in combination) was most predictive of sacrifice for a cause. We measured all three constructs with respect to either of two causes: gun rights (Studies 1-3) or abortion rights (4-6). The outcome measure was endorsement of fighting and dying for the cause. Although all three constructs were significant predictors of the outcome measure when considered separately, identity fusion consistently emerged as the strongest predictor of endorsement of self-sacrifice when all three were considered simultaneously. This pattern occurred regardless of the target cause (gun or abortion rights), the participant's position on the cause (i.e., pro-gun or anti-gun, pro-choice, or pro-life), or nationality (American vs. Spanish). Also, there was no evidence that the predictors interacted to predict the outcome measure. Finally, a manipulation that threatened the validity of the personal self strengthened the relationship between endorsement of self-sacrifice and both (a) identity fusion and (b) moral convictions. The latter finding suggests that threats to the validity of one's self-views may amplify the extreme behaviors of true believers.

Asymmetries in Mutual Understanding: People With Low Status, Power, and Self-Esteem Understand Better Than They Are Understood.

All too often, people who develop exceptionally astute insights into others remain mysterious to these others. Evidence for such asymmetric understanding comes from several independent domains. Striking asymmetries occur among those who differ in status and power, such that individuals with low status and power understand more than they are understood. We show that this effect extends to people who merely perceive that they have low status: individuals with low self-esteem. Whereas people with low self-esteem display insight into people with high self-esteem, people with high self-esteem fail to reciprocate. Conceptual analysis suggests that asymmetries in mutual understanding may be reduced by addressing deficits in information and motivation among perceivers. Nevertheless, several interventions have been unsuccessful, indicating that the path to symmetric understanding is a steep and thorny one. Further research is needed to develop strategies for fostering understanding of those who are most misunderstood: people with low self-esteem, low status, and low power.

Censoring political opposition online: Who does it and why.

As ordinary citizens increasingly moderate online forums, blogs, and their own social media feeds, a new type of censoring has emerged wherein people selectively remove opposing political viewpoints from online contexts. In three studies of behavior on putative online forums, supporters of a political cause (e.g., abortion or gun rights) preferentially censored comments that opposed their cause. The tendency to selectively censor cause-incongruent online content was amplified among people whose cause-related beliefs were deeply rooted in or "fused with" their identities. Moreover, six additional identity-related measures also amplified the selective censoring effect. Finally, selective censoring emerged even when opposing comments were inoffensive and courteous. We suggest that because online censorship enacted by moderators can skew online content consumed by millions of users, it can systematically disrupt democratic dialogue and subvert social harmony.

Devoted fans release more cortisol when watching live soccer matches.

Why do some sports fans experience intense emotions when watching live matches? Identity fusion is a strong form of group alignment in which personal and group identities are activated synergistically to produce a visceral sense of 'oneness' with one's team. Here we examine the role of fusion (using a three-item state measure with high internal validity) in elevating salivary cortisol levels while watching football (n = 41). Our evidence was gathered at field laboratories during the 2014 sFIFA World Cup in Natal, Brazil, with live screenings of two Brazilian victories (Colombia, 2-1; Chile, 1-1 with penalties), and the historic semi-final loss to Germany (1-7). We replicated previous studies showing that salivary cortisol concentrations fluctuate during live football events and are related to group membershipbut we also extended them by showing that identity fusion is even more strongly related to cortisol concentrations than identification. We found an interaction between match outcome and cortisol, such that watching a loss, i.e. dysphoria, was associated with particularly high cortisol concentrations. While women were more fused to the team than men, there were no other gender effects. Taken together, these findings suggest that identity fusion modulates physiological reactivity, resulting in distinct psycho-physiological profiles during stressful events.

An Evaluation of Amazon's Mechanical Turk, Its Rapid Rise, and Its Effective Use.

Over the past 2 decades, many social scientists have expanded their data-collection capabilities by using various online research tools. In the 2011 article "Amazon's Mechanical Turk: A new source of inexpensive, yet high-quality, data?" in Perspectives on Psychological Science, Buhrmester, Kwang, and Gosling introduced researchers to what was then considered to be a promising but nascent research platform. Since then, thousands of social scientists from seemingly every field have conducted research using the platform. Here, we reflect on the impact of Mechanical Turk on the social sciences and our article's role in its rise, provide the newest data-driven recommendations to help researchers effectively use the platform, and highlight other online research platforms worth consideration.

The evolution of extreme cooperation via shared dysphoric experiences.

Willingness to lay down one's life for a group of non-kin, well documented historically and ethnographically, represents an evolutionary puzzle. Building on research in social psychology, we develop a mathematical model showing how conditioning cooperation on previous shared experience can allow individually costly pro-group behavior to evolve. The model generates a series of predictions that we then test empirically in a range of special sample populations (including military veterans, college fraternity/sorority members, football fans, martial arts practitioners, and twins). Our empirical results show that sharing painful experiences produces "identity fusion" - a visceral sense of oneness - which in turn can motivate self-sacrifice, including willingness to fight and die for the group. Practically, our account of how shared dysphoric experiences produce identity fusion helps us better understand such pressing social issues as suicide terrorism, holy wars, sectarian violence, gang-related violence, and other forms of intergroup conflict.

Explaining Lifelong Loyalty: The Role of Identity Fusion and Self-Shaping Group Events.

Pledging lifelong loyalty to an ingroup can have far-reaching behavioural effects, ranging from ordinary acts of ingroup kindness to extraordinary acts of self-sacrifice. What motivates this important form of group commitment? Here, we propose one especially potent answer to this question-the experience of a visceral sense of oneness with a group (i.e., identity fusion). In a sample of British football fans, a population in which high levels of lifelong loyalty are thought to be common, we first examined the hypothesised relationship between fusion and perceptions of lifelong loyalty to one's club. We further explored the hypothesis that fusion and lifelong loyalty are not merely a reflection of past time investment in a group, but also reflect a deeper, memory-based process of feeling personally shaped by key group events, both euphoric and dysphoric. We found broad support for these hypotheses. Results suggest that feeling personally self-shaped by club events (e.g., crucial wins and losses), rather than time invested in the club, leads to greater identity fusion to one's club. In turn, fusion engenders a sense of lifelong club loyalty. We discuss our findings in relation to the growing literature on the experiential origins of intense social cohesion.

Moral Vitalism: Seeing Good and Evil as Real, Agentic Forces.

Moral vitalism refers to a tendency to view good and evil as actual forces that can influence people and events. We introduce a scale designed to assess the belief in moral vitalism. High scorers on the scale endorse items such as "There are underlying forces of good and evil in this world." After establishing the reliability and criterion validity of the scale (Studies 1, 2a, and 2b), we examined the predictive validity of the moral vitalism scale, showing that "moral vitalists" worry about being possessed by evil (Study 3), being contaminated through contact with evil people (Study 4), and forfeiting their own mental purity (Study 5). We discuss the nature of moral vitalism and the implications of the construct for understanding the role of metaphysical lay theories about the nature of good and evil in moral reasoning.

Brothers in arms: Libyan revolutionaries bond like family.

What motivates ordinary civilians to sacrifice their lives for revolutionary causes? We surveyed 179 Libyan revolutionaries during the 2011 conflict in Libya. These civilians-turned-fighters rejected Gaddafi's jamahiriyya (state of the masses) and formed highly cohesive fighting units typical of intense conflicts. Fighters reported high levels of "identity fusion"--visceral, family-like bonds between fighters and their battalions. Fusion of revolutionaries with their local battalions and their own families were extremely high, especially relative to Libyans who favored the revolution but did not join battalions. Additionally, frontline combatants were as strongly bonded to their battalion as they were to their own families, but battalion members who provided logistical support were more fused with their families than battalions. Together, these findings help illuminate the social bonds that seem to motivate combatants to risk their lives for the group during wartime.

What makes a group worth dying for? Identity fusion fosters perception of familial ties, promoting self-sacrifice.

We sought to identify the mechanisms that cause strongly fused individuals (those who have a powerful, visceral feeling of oneness with the group) to make extreme sacrifices for their group. A large multinational study revealed a widespread tendency for fused individuals to endorse making extreme sacrifices for their country. Nevertheless, when asked which of several groups they were most inclined to die for, most participants favored relatively small groups, such as family, over a large and extended group, such as country (Study 1). To integrate these findings, we proposed that a common mechanism accounts for the willingness of fused people to die for smaller and larger groups. Specifically, when fused people perceive that group members share core characteristics, they are more likely to project familial ties common in smaller groups onto the extended group, and this enhances willingness to fight and die for the larger group. Consistent with this, encouraging fused persons to focus on shared core characteristics of members of their country increased their endorsement of making extreme sacrifices for their country. This pattern emerged whether the core characteristics were biological (Studies 2 and 3) or psychological (Studies 4-6) and whether participants were from China, India, the United States, or Spain. Further, priming shared core values increased the perception of familial ties among fused group members, which, in turn, mediated the influence of fusion on endorsement of extreme sacrifices for the country (Study 5). Study 6 replicated this moderated mediation effect whether the core characteristics were positive or negative. Apparently, for strongly fused persons, recognizing that other group members share core characteristics makes extended groups seem "family like" and worth dying for.

Contemplating the ultimate sacrifice: identity fusion channels pro-group affect, cognition, and moral decision making.

Although most people acknowledge the moral virtue in sacrificing oneself to save others, few actually endorse self-sacrifice. Seven experiments explored the cognitive and emotional mechanisms that underlie such endorsements. Participants responded to 1 of 2 moral dilemmas in which they could save 5 members of their country only by sacrificing themselves. Over 90% of participants acknowledged that the moral course of action was to sacrifice oneself to save others (Experiment 1), yet only those who were strongly fused with the group preferentially endorsed self-sacrifice (Experiments 2-7). The presence of a concern with saving group members rather than the absence of a concern with self-preservation motivated strongly fused participants to endorse sacrificing themselves for the group (Experiment 3). Analyses of think aloud protocols suggested that saving others was motivated by emotional engagement with the group among strongly fused participants but by utilitarian concerns among weakly fused participants (Experiment 4). Hurrying participants' responses increased self-sacrifice among strongly fused participants but decreased self-sacrifice among weakly fused participants (Experiment 5). Priming the personal self increased endorsement of self-sacrifice among strongly fused participants but further reduced endorsement of self-sacrifice among weakly fused participants (Experiment 6). Strongly fused participants ignored utilitarian considerations, but weakly fused persons endorsed self-sacrifice more when it would save more people (Experiment 7). Apparently, the emotional engagement with the group experienced by strongly fused persons overrides the desire for self-preservation and compels them to translate their moral beliefs into self-sacrificial behavior.

On the nature of identity fusion: insights into the construct and a new measure.

Previous research has documented the consequences of feeling fused with a group; here we examine the nature of identity fusion. Specifically, we sought to determine what fusion is and the mediating mechanisms that lead fused individuals to make extraordinary sacrifices for their group. Guided by the assumption that fusion emphasizes the extent to which people develop relational ties to the group, we developed a measure designed to capture feelings of connectedness and reciprocal strength with the group. In 10 studies, the newly developed scale displayed predicted relationships with related measures, including an earlier (pictorial) measure of fusion and a measure of group identification. Also as expected, fusion scores were independent of several measures of personality and identity. Moreover, the scale predicted endorsement of extreme progroup behaviors with greater fidelity than did an earlier pictorial measure of identity fusion, which was, in turn, superior to a measure of group identification. Earlier evidence that the personal and social selves of fused persons are functionally equivalent was replicated, and it was shown that feelings of agency and invulnerability mediated the effects of fusion on extreme behavior. Finally, Spanish- and English-language versions of the verbal fusion scale showed similar factor structure as well as evidence of convergent, discriminant, and predictive validity in samples of Spaniards and Americans, as well as immigrants from 22 different countries. This work advances a new perspective on the interplay between social and personal identity.

Amazon's Mechanical Turk: A New Source of Inexpensive, Yet High-Quality, Data?

Amazon's Mechanical Turk (MTurk) is a relatively new website that contains the major elements required to conduct research: an integrated participant compensation system; a large participant pool; and a streamlined process of study design, participant recruitment, and data collection. In this article, we describe and evaluate the potential contributions of MTurk to psychology and other social sciences. Findings indicate that (a) MTurk participants are slightly more demographically diverse than are standard Internet samples and are significantly more diverse than typical American college samples; (b) participation is affected by compensation rate and task length, but participants can still be recruited rapidly and inexpensively; (c) realistic compensation rates do not affect data quality; and (d) the data obtained are at least as reliable as those obtained via traditional methods. Overall, MTurk can be used to obtain high-quality data inexpensively and rapidly.

Implicit self-esteem: nature, measurement, and a new way forward.

Gaining insight into the nature and consequences of people's global self-evaluations (i.e., their self-esteem) has been fraught with difficulty. Nearly 2 decades ago, researchers suggested that such difficulties might be addressed by the development of a new class of measures designed to uncover implicit self-esteem. In this article, we evaluate the construct validity of the 2 most common measures of implicit self-esteem, the Implicit Association Test (IAT) and Name-Letter Test (NLT). Our review indicates that the research literature has not provided strong or consistent support for the validity of either measure. We conclude that both tests are impoverished measures of self-esteem that are better understood as measures of either generalized implicit affect (IAT) or implicit egotism (NLT). However, we suggest that there surely are aspects of self-esteem that people are unwilling or unable to report and suggest a general approach that may allow researchers to tap these unspoken aspects of self-esteem.