Publications

Lay-theories are sets of interconnected ideas people use to understand and explain their worlds. We used a reflexive thematic analysis to investigate participant-generated lay-beliefs about COVID-19 disparities between White and Black communities (N = 150) and between White and Latinx communities (N = 145) in the United States. We extracted six themes from lay-beliefs about COVID-19 racial health disparities: perceived non-compliance with guidelines, beliefs about biological health, the assumptions about cultural differences, concerns about working conditions, acknowledgement of structural barriers, and naming racism as the problem. Informed by Critical Race Psychology perspectives, we discuss how racism is reflected and reproduced in lay-beliefs about Black and Latinx communities by overlooking evidence-based realities, reproducing negative stereotypes and racist tropes, culturally pathologizing, positioning racial differences as biological, and/or denying the role of racism.

Having a self-compassionate attitude is linked to positive psychological functioning, making it important to identify experiences that promote self-compassion. Several self-transcendent experiences and emotions (e.g., mindfulness), have been shown to predict self-compassion. As awe is considered a self-transcendent emotion, we examined awe as a potential elicitor of self-compassion. This investigation aligns with recent and rapidly growing interest in awe's intrapersonal consequences. In the present work, we conducted three studies to investigate the relationship between dispositional (Study 1), and experimentally-induced (Study 2 and 3) awe and self-compassion. A correlational relationship between awe proneness and trait self-compassion was observed in Study 1 (N = 473), and awe proneness uniquely predicted self-compassion over and above pride, compassion, and amusement. However, Studies 2 (N = 483) and 3 (N = 377) did not find that reflecting on awe experiences had a causal impact on self-compassion. Instead, we observed opposing indirect effects via awe's self-transcendent mechanisms-such that awe simultaneously boosted feelings of self-diminishment, which negatively predicted self-compassion (Studies 2 & 3), and boosted feelings of connectedness, which positively predicted self-compassion (Study 3). The indirect effect of awe on self-compassion via self-diminishment generalized to different 'flavors' of awe (positive and negative nature) and was distinct from a joy control condition (Study 2). This work highlights complexities surrounding the relationship between awe and self-compassion, which aligns with past work on intrapersonal consequences of awe (e.g., meaning), but is somewhat at odds with the literature on other self-transcendent experiences and emotions (e.g., mindfulness) which directly promote self-compassion.;Having a self-compassionate attitude is linked to positive psychological functioning, making it important to identify experiences that promote self-compassion. Several self-transcendent experiences and emotions (e.g., mindfulness), have been shown to predict self-compassion. As awe is considered a self-transcendent emotion, we examined awe as a potential elicitor of self-compassion. This investigation aligns with recent and rapidly growing interest in awe’s intrapersonal consequences. In the present work, we conducted three studies to investigate the relationship between dispositional (Study 1), and experimentally-induced (Study 2 and 3) awe and self-compassion. A correlational relationship between awe proneness and trait self-compassion was observed in Study 1 ( N  = 473), and awe proneness uniquely predicted self-compassion over and above pride, compassion, and amusement. However, Studies 2 ( N  = 483) and 3 ( N  = 377) did not find that reflecting on awe experiences had a causal impact on self-compassion. Instead, we observed opposing indirect effects via awe’s self-transcendent mechanisms–such that awe simultaneously boosted feelings of self-diminishment, which negatively predicted self-compassion (Studies 2 & 3), and boosted feelings of connectedness, which positively predicted self-compassion (Study 3). The indirect effect of awe on self-compassion via self-diminishment generalized to different ‘flavors’ of awe (positive and negative nature) and was distinct from a joy control condition (Study 2). This work highlights complexities surrounding the relationship between awe and self-compassion, which aligns with past work on intrapersonal consequences of awe (e.g., meaning), but is somewhat at odds with the literature on other self-transcendent experiences and emotions (e.g., mindfulness) which directly promote self-compassion.;

In two studies, we experimentally induced awe to 1) replicate the statistically-opposing indirect effects of awe via self-diminishment and happiness on meaning in life, and 2) assess if awe has similarly complex relationships with the existential perception of true self-knowledge. Across studies, awe elicited greater self-diminishment, which negatively predicted both outcomes. In Study 1 (N = 351), awe did not have a significant indirect effect via happiness on either outcome, contrary to predictions. However, these positive indirect effects were found in Study 2 (N = 483). This suggests awe may give rise to opposing perceptual processes which shape both one’s perceived meaning in life and the sense one knows who they truly are.

Having a self-compassionate attitude is linked to positive psychological functioning, making it important to identify experiences that promote self-compassion. Several self-transcendent experiences and emotions (e.g., mindfulness), have been shown to predict self-compassion. As awe is considered a self-transcendent emotion, we examined awe as a potential elicitor of self-compassion. This investigation aligns with recent and rapidly growing interest in awe’s intrapersonal consequences. In the present work, we conducted three studies to investigate the relationship between dispositional (Study 1), and experimentally-induced (Study 2 and 3) awe and self-compassion. A correlational relationship between awe proneness and trait self-compassion was observed in Study 1 ( N

We conducted three studies involving small group interactions ( N = 622) that examined whether Big Five personality states, affect, and/or liking predict judgments of others’ authenticity. Study 1 ( n = 119) revealed that neither self -rated personality states nor affect predicted other-rated authenticity. Instead, other-rated liking was the only predictor of other-rated authenticity. Study 2 ( n = 281) revealed that other -rated personality states and affect were significant predictors of other-rated authenticity, but other-rated liking was a more important factor in predicting other-rated authenticity than specific behaviors or affect. Based on these results, Study 3 ( n = 222) examined whether experimental manipulation of likability had a causal effect on other-ratings of authenticity. Likable actors were indeed judged as more authentic. Together, this suggests that we judge people we like as more authentic and that likability may be more important than the “objective” content of behavior.;We conducted three studies involving small group interactions (

In this paper, we argue that a cultural context of racism in the United States influences the representation and outcomes of Black forgiveness. Previous research in psychology has focused on the positive social and emotional benefits of forgiveness; however, the consequences of Black forgiveness are not always straightforward. We review prior research and highlight real‐world examples that suggest Black people are often pressured and expected to forgive racism. This pressure to forgive overshadows calls for justice and encourages forgiveness as a more palatable, less antagonistic response to racism. Furthermore, we argue that this expectation suppresses Black emotions by stigmatizing negative emotional reactions to racism in favor of forgiveness. We conclude by proposing future lines of research in social psychology that do not reinforce a pressure for Black forgiveness, that foster a study of forgiveness that incorporates social justice, and that considers new lines of forgiveness research that are culturally sensitive to Black experiences.

Through a Critical Race Theory perspective, we investigated how racial ideology, in particular colorblind ideology, was present in Black forgiveness narratives for racial violence. We collected United States news articles from two high profile cases of Black forgiveness ( N

Is self-control authentic? Across several hypothetical scenarios, participants perceived impulsive actions as more authentic for others (Study 1a) but self-control as more authentic for themselves (Study 1b). Study 2 partially replicated this asymmetry. Study 3 accounted for behavior positivity because self-control was typically the more positive action in the previous studies. Study 4 minimized the influence of positivity by framing the same behaviors as either impulsive or controlled; impulsive actions were deemed more authentic than self-control, but only for other people. An internal meta-analysis controlling for behavior positivity revealed that (a) more positive behaviors are more authentic, and (b) impulsive actions are more authentic than self-controlled actions, especially for others. This actor–observer asymmetry suggests that, even in the face of a strong tendency to perceive positive actions as authentic, there exists a competing tendency to view others’ impulsive actions as more authentic than self-control.;Is self-control authentic? Across several hypothetical scenarios, participants perceived impulsive actions as more authentic for others (Study 1a) but self-control as more authentic for themselves (Study 1b). Study 2 partially replicated this asymmetry. Study 3 accounted for behavior positivity because self-control was typically the more positive action in the previous studies. Study 4 minimized the influence of positivity by framing the same behaviors as either impulsive or controlled; impulsive actions were deemed more authentic than self-control, but only for other people. An internal meta-analysis controlling for behavior positivity revealed that (a) more positive behaviors are more authentic, and (b) impulsive actions are more authentic than self-controlled actions, especially for others. This actor-observer asymmetry suggests that, even in the face of a strong tendency to perceive positive actions as authentic, there exists a competing tendency to view others impulsive actions as more authentic than self-control.Is self-control authentic? Across several hypothetical scenarios, participants perceived impulsive actions as more authentic for others (Study 1a) but self-control as more authentic for themselves (Study 1b). Study 2 partially replicated this asymmetry. Study 3 accounted for behavior positivity because self-control was typically the more positive action in the previous studies. Study 4 minimized the influence of positivity by framing the same behaviors as either impulsive or controlled; impulsive actions were deemed more authentic than self-control, but only for other people. An internal meta-analysis controlling for behavior positivity revealed that (a) more positive behaviors are more authentic, and (b) impulsive actions are more authentic than self-controlled actions, especially for others. This actor-observer asymmetry suggests that, even in the face of a strong tendency to perceive positive actions as authentic, there exists a competing tendency to view others impulsive actions as more authentic than self-control.;

Meritocracy is a prominent narrative embedded in America’s educational system: work hard and anyone can achieve success. Yet, racial disparities in education suggest this narrative does not tell the full story. Four studies ( N = 1,439) examined how applicants for a teaching position are evaluated when they invoke different narratives regarding who or what is to blame for racial disparities (i.e., individuals vs. systems). We hypothesized these evaluations would differ depending on teacher race (Black/White) and evaluator political orientation. Results revealed conservatives evaluated Black and White applicants advocating for personal responsibility more favorably than applicants advocating for social responsibility. Liberals preferred social responsibility applicants, but only when they were White. They were more ambivalent in their evaluations and hiring decisions if the applicants were Black. Our findings suggest that Black applicants advocating for social change are penalized by both liberal and conservative evaluators.;Meritocracy is a prominent narrative embedded in America s educational system: work hard and anyone can achieve success. Yet, racial disparities in education suggest this narrative does not tell the full story. Four studies (