Copyright and reuse:Sussex Research Online is a digital repository of the research output of the University.Copyright and all moral rights to the version of the paper presented here belong to the individual author(s) and/or other copyright owners. To the extent reasonable and practicable, the material made available in SRO has been checked for eligibility before being made available.Copies of full text items generally can be reproduced, displayed or performed and given to third parties in any format or medium for personal research or study, educational, or not-for-profit purposes without prior permission or charge, provided that the authors, title and full bibliographic details are credited, a hyperlink and/or URL is given for the original metadata page and the content is not changed in any way.Article accepted for publication in Journal of Experimental Psychology: General. http://dx.doi.org/10.1037/xge0000175 © American Psychological Association (APA) This article may not exactly replicate the authoritative document published in the APA journal. It is not the copy of record. contrast between independence and interdependence does not adequately capture the diverse models of selfhood that prevail in different world regions. Cultural groups emphasize different ways of being both independent and interdependent, depending on individualism-collectivism, national socioeconomic development, and religious heritage. Our seven-dimensional model will allow future researchers to test more accurately the implications of cultural models of selfhood for psychological processes in diverse ecocultural contexts.Keywords: CULTURE; SELF-CONSTRUALS; INDEPENDENCE-INTERDEPENDENCE Twenty-five years ago, Markus and Kitayama (1991) published their classic article on culture and the self, proposing that people in different parts of the world tend to construe themselves in two fundamentally different ways. They argued that Western cultures are unusual in promoting an independent view of the self as bounded, unitary, stable, and separate from the social context, whereas cultures in other parts of the world emphasize an interdependent view of the self as closely connected to others, fluid, and contextually embedded. They proposed that people with independent self-construals would strive for self-expression, uniqueness, and self-actualization, basing their actions on personal thoughts, feelings, and goals. In contrast, people with interdependent self-construals would strive to fit in and maintain social harmony, basing their actions on situationally defined norms and expectations.Markus and Kitayama's (1991) proposals had a dramatic impact on social, personality and developmental psychology, challenging ethnocentric assumptions, drawing attention to cultural diversity, and providing conceptual tools for theorizing about it. Social and personality psychologists used measures and manipulations of self-construals to predict numerous outcomes: cognitive styles, well-being, self-regulation, selfesteem, communication styles, social anxiety, and pro...

ResumoEste artigo analisa, na perspectiva das representações sociais, as formas como estudantes universitários expressam o preconceito contra homossexuais e a relação desse preconceito com as explicações da homossexualidade. Para tanto, aplicaram-se questionários a 220 alunos de uma universidade pública da cidade de João Pessoa. Os resultados permitiram classificar os estudantes em uma tipologia composta por três grupos de indivíduos: preconceituosos flagrantes, preconceituosos sutis e não preconceituosos. A análise da ancoragem social do tipo de preconceito apresentado pelos estudantes mostrou que os preconceituosos flagrantes se opuseram às explicações psicossociais (próprias das mulheres e dos estudantes de psicologia) e aderiram mais fortemente às explicações ético-morais e religiosas (próprias dos estudantes de engenharia). Os não preconceituosos estudam psicologia e aderem às explicações psicossociológicas. Já os preconceituosos sutis explicaram a homossexualidade a partir de causas biológicas e psicológicas, próprias dos estudantes de medicina e das mulheres. Palavras-chave: Representações sociais; preconceito; homossexualidade. A Study of Prejudice Forms against Homosexuals Anchored on Social RepresentationsAbstract This paper analyses, in terms of social representations, the way university students express their prejudice against homosexuals and how this prejudice relates to explanations concerning homosexuality. Questionnaires were used with 220 students of a public university in João Pessoa city. The results led to a classification of the students into three different groups: flagrantly-prejudiced, subtly-prejudiced and non-prejudiced. The analysis of the social anchorage of the students type of prejudice revealed that the flagrantly-prejudiced group opposed the psycho-social explanations (typical of women and psychology students), more strongly adhering to ethical-moral and religious explanations (characteristic of engineer students). The non-prejudiced were students of Psychology and adhered to psycho-sociological explanations, whereas the subtly-prejudiced explained homosexuality in terms of biological and psychological causes (explanations typical of medical students and women). Keywords: Social representations; prejudice; homosexuality. Nas últimas décadas, os países ocidentais desenvolveram normas que coíbem a discriminação explícita contra grupos minoritários (McConahay, Hardee & Batts, 1981;Wittenbrink, Judd & Park, 1997). Por exemplo, na maioria dos países o racismo é formalmente proibido e qualquer manifestação racista é desencorajada (Santos, 1999). Mesmo assim, observa-se um aumento na discriminação expresso na violência racial (Mummendey & Wenzel, 1999;Oliveira, Lima & Santos, 1999) e nos indicadores sócio-econômicos das minorias raciais (Browser,1995). Esta situação contraditória mostra o preconceito assumindo formas de expressão que não contrariam abertamente as normas antiracistas atuais (Gaertner & Dovidio, 1986;Katz & Hass, 1988;Kinder & Sears, 1981;McConahay, 1983;Pettigrew & Meerte...

Beliefs about personhood are understood to be a defining feature of individualism-collectivism (I-C), but they have been insufficiently explored, given the emphasis of research on values and self-construals. We propose the construct of contextualism, referring to beliefs about the importance of context in understanding people, as a facet of cultural collectivism. A brief measure was developed and refined across 19 nations (Study 1: N = 5,241), showing good psychometric properties for cross-cultural use and correlating well at the nation level with other supposed facets and indicators of I-C. In Study 2 (N = 8,652), nation-level contextualism predicted ingroup favoritism, corruption, and differential trust of ingroup and outgroup members, while controlling for other facets of I-C, across 35 nations. We conclude that contextualism is an important part of cultural collectivism. This highlights the importance of beliefs alongside values and selfrepresentations and contributes to a wider understanding of cultural processes.

The motive to attain a distinctive identity is sometimes thought to be stronger in, or even specific to, those socialized into individualistic cultures. Using data from 4,751 participants in 21 cultural groups (18 nations and 3 regions), we tested this prediction against our alternative view that culture would moderate the ways in which people achieve feelings of distinctiveness, rather than influence the strength of their motivation to do so. We measured the distinctiveness motive using an indirect technique to avoid cultural response biases. Analyses showed that the distinctiveness motive was not weaker-and, if anything, was stronger-in more collectivistic nations. However, individualism-collectivism was found to moderate the ways in which feelings of distinctiveness were constructed: Distinctiveness was associated more closely with difference and separateness in more individualistic cultures and was associated more closely with social position in more collectivistic cultures. Multilevel analysis confirmed that it is the prevailing beliefs and values in an individual's context, rather than the individual's own beliefs and values, that account for these differences.

Using the Love Attitude Scale, the first objective of this study was to examine the extent to which Lee's six-factor colors of love model was able to account for data gathered across a large number of countries in Africa, Asia, South America, and Europe. Confirmatory factor analyses showed that the structure postulated by Lee could be applied across multiple cultures. The second objective was to study possible cross-cultural variations in attitudes related to love. The hypotheses were that (a) factors involving strong personal feelings, such as mania, Eros, and agape, would be largely free of cultural influences and (b) factors involving strict social rules, and consequently low affects, such as Pragma, Storge, and Ludus, would be dependent on cultural influences. Each of these hypotheses was well supported by the data. Lee (1973) proposed a comprehensive, six-style model of love with three primary styles and three secondary styles. The primary styles included Eros (passionate, romantic love), Ludus (game-playing love), and Storge (friend-

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Self-continuity-the sense that one's past, present, and future are meaningfully connectedis considered a defining feature of personal identity. However, bases of self-continuity may depend on cultural beliefs about personhood. In multilevel analyses of data from 7,287 adults from 55 cultural groups in 33 nations, we tested a new tripartite theoretical model of bases of self-continuity. As expected, perceptions of stability, sense of narrative, and associative links to one's past each contributed to predicting the extent to which people derived a sense of selfcontinuity from different aspects of their identities. Ways of constructing self-continuity were moderated by cultural and individual differences in mutable (vs. immutable) personhood beliefs-the belief that human attributes are malleable. Individuals with lower mutability beliefs based self-continuity more on stability; members of cultures where mutability beliefs were higher based self-continuity more on narrative. Bases of self-continuity were also moderated by cultural variation in contextualized (vs. decontextualized) personhood beliefs, indicating a link to cultural individualism-collectivism. Our results illustrate the cultural flexibility of the motive for self-continuity.Keywords: Identity, Culture, Self-Continuity, Mutability, Personhood Beliefs, Mindset SELF-CONTINUITY ACROSS CULTURES 7Being Oneself Through Time: Bases of Self-Continuity Across 55 CulturesSelf-continuity can be defined as the sense that past, present, and future time-slices of one's identity are meaningfully connected. Philosophers (Taylor, 1989;Wiggins, 2001), as well as both classic (Erikson, 1968;James, 1892) and contemporary (Chandler, Lalonde, Sokol, & Hallett, 2003;Vignoles, Sani, Easterbrook, & Cvetkovska, 2017) psychologists, portray self-continuity as a defining feature of personal identity. Both personal and societal functioning arguably depend on people's forming identities that are seen to persist over time-not just from past to present but also into the future. Without self-continuity, people could not learn from experience, be held accountable for their past actions, make plans for their future, nor cooperate with others in the present to secure future benefits.During the life-course, however, people experience physical, psychological and social changes, and neither past nor future selves can be directly experienced in the present. Hence, people's sense of being the same person through time is not a given, but must be actively constructed-and both individuals and cultural groups may prioritize different bases of selfcontinuity within identity construction (Chandler et al., 2003). In the current paper, we examine the role of cultural and personal beliefs about personhood in moderating the ways in which people construct their personal sense of self-continuity. Self-Continuity and its BasesMotivated Identity Construction Theory (Vignoles, 2011) portrays self-continuity as a core identity motive. The theory states that people strive to construct and maintain a se...

Este artigo apresenta o Questionário de Valores Psicossociais (QVP) como instrumento adequado para a análise dos sistemas de valores de estudantes universitários. No estudo realizado (N = 300), os resultados de uma análise fatorial confirmatória mostram a adequação conceitual da estrutura e dos conteúdos dos quatro sistemas responsáveis pela organização dos valores dos universitários: materialista, religioso, hedonista e pós-materialista. Os resultados também mostram que os sistemas são correlacionados positivamente. A discussão enfatiza a natureza societal dos sistemas de valores e a adequação do QVP para mensurar esses sistemas.