On Justice Knowledge Activation: Evidence for Spontaneous Activation of Social Justice Inferences

This article focuses on how people infer the justness of events they encounter. Earlier justice research typically asked participants explicitly for their justice judgments. More recent research provided evidence for the possibility of spontaneous judgment inferences. The present research extends this study in three important ways: it provides strong evidence that (1) spontaneous social justice inferences can occur in multiple research paradigms, (2) these inferences constitute a process separate from spontaneous general evaluation of valence, and (3) spontaneous justice inferences covary with individual differences in sensitivity to justice. We provide evidence for these three conclusions by means of important implicit measurement research paradigms that we specifically tailored to study justice inferences: the probe recognition paradigm and the grid-relearning paradigm. We discuss the implications of our findings for both the literatures on justice and spontaneous inferences.     

A Self-Activation Hypothesis of Affective Reactions to Fair and Unfair Events: Evidence for Supraliminal and Subliminal Processes

Building and extending on justice theories and work on self-regulation, the current paper proposes a self-activation hypothesis of affective reactions to fair and unfair events, stating that in circumstances in which people’s selves are activated, stronger affective reactions to fair and unfair events are more likely, compared to circumstances in which people’s selves are not or less strongly activated. Findings of two experiments indeed show that simply activating the self (supraliminally or even subliminally) amplifies affective reactions to fair and unfair procedures (Experiment 1) and fair and unfair outcomes (Experiment 2). These findings thus reveal the important role of activation of the self for understanding fairness reactions. In the discussion, we note the relevance of our self-activation hypothesis for insights into different accounts formulated in the justice domain.     

A Self-Regulation Hypothesis of Coping with an Unjust World: Ego-Depletion and Self-Affirmation as Underlying Aspects of Blaming of Innocent Victims

People have a need to Belief in a Just World (BJW) in which people get what they deserve. When people are confronted with an event which threatens this BJW (e.g. when they witness a girl falling victim to rape), people try to maintain their existing beliefs, for example, by blaming the innocent victim for her ill fate. We argue that this defensive process of blaming innocent victims in essence stems from self-regulatory failure. In accordance with this line of reasoning, our first experiment shows that when self-regulatory resources were depleted (i.e. in the case of high ego-depletion) before BJW threatening information describing an innocent victim of a rape crime, the effect of BJW threat on victim blaming amplified. Study 2 shows that when self-regulation was facilitated by means of self-affirmation after the BJW threatening information, the effect of BJW threat on victim blaming vanished. Taken together, our findings suggest that coping with BJW threats involve self-regulatory processes leading to more or less defensive reactions (like blaming innocent victims). When people’s self-regulatory resources are depleted, they react more negatively to innocent victims when they constitute a stronger threat to the BJW. Facilitating self-regulation, by means of self-affirmation, enables people to cope with BJW threatening information, thereby inhibiting the urge to blame innocent victims.     

When Fairness is Especially Important: Reactions to Being Inequitably Paid in Communal Relationships

This article focuses on when justice is especially important to people and, in doing so, explores the social conditions under which the importance of justice may change in social interactions. More specifically, the authors examine how different types of relationships affect evaluations of equitable and inequitable situations. It is argued that when people are confronted with friends as interaction partners, as opposed to unknown others, they are motivated to attend to the needs of their friends (Clark & Mills, Journal of Personality and Social Psychology, 37, 12–24, 1979) and, therefore, they are not only concerned with their own outcomes, but also with their friends’ outcomes. As predicted on the basis of this line of reasoning, two experiments demonstrate that when people’s interaction partners are friends, people are indeed more satisfied with being underpaid and less satisfied with being overpaid compared to when their interaction partners are unknown others. In the discussion, it is argued that these findings suggest that justice is especially important to people when they are in communal relationships.

Cooperative learning vs Confucian heritage culture's collectivism: confrontation to reveal some cultural conflicts and mismatch

Asian countries with Confucian heritage culture (CHC) such as China, Vietnam, Singapore, Korea and Japan have been proven to share characteristics of a collectivist society. Researchers agree that this collectivist mentality strongly supports cooperation that CHC's learners/workers best perform in groups. However, little is known about the other side of the coin. Whilst applying a method born in one culture to another, cultural differences have been forgotten. The so-called global application has led to a situation in which a Western model is forced to launch in a completely new and different context. This new context and the existing cultural values are not always incorporated into the implementation of a Western concept of cooperative learning. Consequently, it does not necessarily follow that all forms of cooperative learning will surely succeed within a CHC environment. As a result of ignoring, stereotyping and underestimating cultural and educational characteristics, in CHC countries, the implementation of constructivism and one of its applications—cooperative learning—has ended up in failures, suspicion or resistance. The authors would like to question (1) the fixed assumption that “group-work surely works in CHC countries” and (2) the domination of developmentalism in education nowadays and its mismatch with cultural assets. With this paper, the authors contribute to the recent call for culturally appropriate pedagogy.