The Implicit Association Test (IAT) is widely used in psychology. Unfortunately, the IAT cannot be run within online surveys, requiring researchers who conduct online surveys to rely on third-party tools. We introduce a novel method for constructing IATs using online survey software (Qualtrics); we then empirically assess its validity. Study 1 (student n = 239) found good psychometric properties, expected IAT effects, and expected correlations with explicit measures for survey-software IATs. Study 2 (MTurk n = 818) found predicted IAT effects across four survey-software IATs (d's = 0.82 [Black-White IAT] to 2.13 [insect-flower IAT]). Study 3 (MTurk n = 270) compared survey-software IATs and IATs run via Inquisit, yielding nearly identical results and intercorrelations expected for identical IATs. Survey-software IATs appear reliable and valid, offer numerous advantages, and make IATs accessible for researchers who use survey software to conduct online research. We present all materials, links to tutorials, and an open-source tool that rapidly automates survey-software IAT construction and analysis.

Data from two studies describe the development of an implicit measure of humility and support the idea that dispositional humility is a positive quality with possible benefits. In Study 1, 135 college students completed Humility and Self-Esteem Implicit Association Tests (IATs) and several self-report measures of personality self-concept. Fifty-four participants also completed the Humility IAT again approximately 2 weeks later and their humility was rated by close acquaintances. The Humility IAT was found to be internally and temporally consistent. Implicit humility correlated with self-reported humility relative to arrogance, implicit self-esteem, and narcissism (inversely). Humility was not associated with self-reported low selfesteem, pessimism, or depression. In fact, self-reported humility relative to arrogance correlated positively with self-reported self-esteem, gratitude, forgiveness, spirituality, and general health. In addition, self-reported humility and acquaintancerated humility correlated positively; however, implicit humility and acquaintance-rated humility were not strongly associated. In Study 2, to examine the idea that humility might be associated with increased academic performance, we examined actual course grades of 55 college students who completed Humility and Self-Esteem IATs. Implicit humility correlated positively with higher actual course grades when narcissism, conscientiousness, and implicit self-esteem were simultaneously controlled. Implications and future research directions are discussed.

Psychologists have devoted considerable theoretical and empirical attention to the scientific study of social attitudes and prejudice. Most of these studies were conducted with relatively small, nonrepresentative samples of college students. In this study, the authors analyzed self-report data from a random probability sample with over 1500 American adults. Participants answered questions about their religiousness, right-wing authoritarianism (RWA), political ideology, demographic characteristics, and attitudes toward persons in historically disadvantaged social groups (i.e., ethnic minorities and homosexual individuals). In support of the selective intolerance hypothesis, general religiousness was associated with less accepting attitudes toward homosexuals and negligibly with general racial prejudice. These associations remained when controlling for some other known individual differences in prejudice. The authors tentatively conclude that general religiousness is not associated with universal acceptance of others. Rather, general religiousness appears to be linked with selective self-reported intolerance toward persons perceived to behave in a manner inconsistent with some traditional religious teachings.

Positive correlations have been found between several self-report measures of religiousness and racial prejudice; however, no experiment has yet examined the direct effect of religion on racial attitudes. In the current studies, persons were subliminally primed with Christian or neutral words. Then covert racial prejudice (Study 1) and general negative affect toward African-Americans (Study 2) were assessed. Participants subliminally primed with Christian words displayed more covert racial prejudice against African-Americans (Study 1) and more general negative affect toward African-Americans (Study 2) than did persons primed with neutral words. The effects of priming on racial prejudice remained even when statistically controlling for pre-existing levels of religiousness and spirituality. Possible mechanisms for the observed effect of Christian religion on racial prejudice are discussed.

Two studies focused on the relationship between religiosity and intergroup bias. In Study 1, participants completed brief measures of religiosity and spirituality and attitudes toward religiously value-consistent in-groups (Christians, heterosexuals) and value-violating out-groups (atheists, Muslims, and gay men). As predicted, self-reported religiosity and spirituality correlated positively with more negative attitudes toward out-groups relative to in-groups. In Study 2, priming methods were used to examine whether activating cognitive representations of religion would affect intergroup bias. Individuals subliminally primed with religious words showed significantly larger increases in negative attitudes toward value-violating out-groups relative to attitudes toward in-groups than those primed with neutral words. This change in relative attitudes was due to simultaneous increases in in-group favoritism and out-group derogation. These effects remained when statistically controlling for self-reported religiosity and spirituality and preexisting attitudes toward these groups. Furthermore, there were no interaction effects between religious primes and self-reported levels of religiosity, indicating that the religion primes drove the effects. Results are discussed in light of religious priming and its association with increases in attitudes relevant to the social group component of religion.