Mind-body practices enjoy immense public and scientific interest. Yoga and meditation are highly popular. Purportedly, they foster well-being by curtailing self-enhancement bias. However, this "ego-quieting" effect contradicts an apparent psychological universal, the self-centrality principle. According to this principle, practicing any skill renders that skill self-central, and self-centrality breeds self-enhancement bias. We examined those opposing predictions in the first tests of mind-body practices' self-enhancement effects. In Experiment 1, we followed 93 yoga students over 15 weeks, assessing self-centrality and self-enhancement bias after yoga practice (yoga condition, n = 246) and without practice (control condition, n = 231). In Experiment 2, we followed 162 meditators over 4 weeks (meditation condition: n = 246; control condition: n = 245). Self-enhancement bias was higher in the yoga (Experiment 1) and meditation (Experiment 2) conditions, and those effects were mediated by greater self-centrality. Additionally, greater self-enhancement bias mediated mind-body practices' well-being benefits. Evidently, neither yoga nor meditation fully quiet the ego; to the contrary, they boost self-enhancement.
Grandiose narcissism and prosociality are important topics in personality and social psychology, but research on their interplay is lacking. We present a first large-scale, systematic, and multimethod investigation linking the two. In 2 studies (N 1 ϭ 688, N 2 ϭ 336), we assessed grandiose narcissism comprehensively (i.e., agentic and communal narcissism) and examined its relations with instantiations of prosociality, namely, objective prosociality (actual behavior in Study 1; round-robin informant-reports in a real-life setting in Study 2) and subjective prosociality (self-perceptions in Studies 1 and 2). We obtained a consistent set of results. Agentic narcissism was related to lower objective prosociality and lower subjective prosociality. Communal narcissism, by contrast, was unrelated to objective prosociality, but was related to higher subjective prosociality. Additionally, we tested for prosociality selfenhancement among agentic and communal narcissists. Agentic narcissists evinced the same (and modest) level of prosociality self-enhancement as their non-narcissistic counterparts. Communal narcissists, by contrast, evinced substantial levels of prosociality self-enhancement, whereas their nonnarcissistic counterparts did not enhance their prosociality at all. We discuss implications of the findings for the literature on narcissism and antisociality, and for the concept of prosocial personality.
The Dark Triad (i.e., narcissism, psychopathy, Machiavellianism) has garnered intense attention over the past 15 years. We examined the structure of these traits’ measure—the Dark Triad Dirty Dozen (DTDD)—in a sample of 11,488 participants from three W.E.I.R.D. (i.e., North America, Oceania, Western Europe) and five non-W.E.I.R.D. (i.e., Asia, Middle East, non-Western Europe, South America, sub-Saharan Africa) world regions. The results confirmed the measurement invariance of the DTDD across participants’ sex in all world regions, with men scoring higher than women on all traits (except for psychopathy in Asia, where the difference was not significant). We found evidence for metric (and partial scalar) measurement invariance within and between W.E.I.R.D. and non-W.E.I.R.D. world regions. The results generally support the structure of the DTDD.
This research pioneers process-driven explanations for the self-hierarchy, establishing why people prefer different self-parts in themselves than in others.
Higher income is related to better psychological adjustment. We propose that religiosity attenuates this relation. First, in comforting the poor, religious teachings de-emphasize the importance of money, which would buffer low-income's psychological harms (religiosity as poverty buffer account). Second, religious teachings convey antiwealth norms, which would reduce income's psychological benefits (religiosity as antiwealth norms account). A study involving 187,957 respondents from 11 religiously diverse cultures showed that individual-level, as well as culture-level, religiosity weakens the relation between personal income and psychological adjustment in accordance with the religiosity as antiwealth norms account. Performance self-esteem mediated this relation. Religiosity's moderating effects were so pervasive that religious individuals in religious cultures reported better psychological adjustment when their income was low than high.
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