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Publisher's copyright statement:c 2016 APA, all rights reserved. This article may not exactly replicate the nal version published in the APA journal. It is not the copy of record. Use policyThe full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that:• a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders.Please consult the full DRO policy for further details. The present research proposed a construct termed global orientation to denote individual differences in the psychological processes of acculturating to the globalizing world. It encompasses multicultural acquisition as a proactive response and ethnic protection as a defensive response to globalization. Ten studies examined the applicability of global orientations among majority and minority groups, including immigrants and sojourners, in multicultural and relatively monocultural contexts, and across Eastern and Western cultures.Multicultural acquisition is positively correlated with both independent and interdependent self-construals, bilingual proficiency and usage, and dual cultural identifications. Multicultural acquisition is promotion-focused, while ethnic protection is prevention-focused and related to acculturative stress. Global orientations affect individuating and modest behavior over and above multicultural ideology, predict overlap with outgroups over and above political orientation, and predict psychological adaptation, sociocultural competence, tolerance, and attitudes toward ethnocultural groups over and above acculturation expectations/strategies.Global orientations also predict English and Chinese oral presentation performance in multilevel analyses and the frequency and pleasantness of intercultural contact in cross-lagged panel models. We discuss how the psychological study of global orientations contributes to theory and research on acculturation, cultural identity, and intergroup relations.Keywords: global orientations, globalization, multiculturalism, acculturation, cultural identity GLOBAL ORIENTATIONS 3 Conceptualizing Psychological Processes in Response to Globalization:Components, Antecedents, and Consequences of Global OrientationsWith the advent of globalization, societies and cultures have become increasingly connected through communication, transportation, and trade. Globalization is a process of promoting world-wide integration and interdependence across national borders, exerting economic, political, sociological, technological, and environmental influences (e.g., Arnett, 2002; Berger & Huntington, 2002;Chiu, Gries, Torelli, & Cheng, 2011;Kashima, 2007). The growth of information technology, the speed of geographic mobility, and the expansion of international corporati...

In this investigation of cultural differences in the experience of obligation, we distinguish between Confucian Role Ethics versus Relative Autonomy lay theories of motivation and illustrate them with data showing relevant cultural differences in both social judgments and intrapersonal experience. First, when judging others, Western European heritage culture (WEHC) participants (relative to Confucian heritage culture [CHC] participants) judged obligation-motivated actors more negatively than those motivated by agency (Study 1, N = 529). Second, in daily diary and situation sampling studies, CHC participants (relative to WEHC participants) perceived more congruency between their own agentic and obligated motivations, and more positive emotional associations with obligated motivations (Study 2, N = 200 and Study 3, N = 244). Agentic motivation, however, was universally associated with positive emotions. More research on a Role Ethics rather than Relative Autonomy conception of agency may improve our understanding of human motivation, especially across cultures.

What makes some act immoral? While Western theories of morality often define harmful behaviors as centrally immoral, whether or not this is applicable to other cultures is still under debate. In particular, Confucianism emphasizes civilized behavior as fundamental to moral excellence. We designed three studies examining how the word "immoral" is used by Chinese and Westerners. Layperson-generated examples were used to examine cultural differences in which behaviors are called "immoral" (Study 1, N = 609; Study 2, N = 480), and whether "immoral" behaviors were best characterized as particularly harmful vs.uncivilized (Study 3, N = 443). Results suggest that Chinese use the word "immoral" to label behaviors that are particularly uncivilized, while Westerners link immorality more tightly to harm. More research into lay concepts of morality is needed to inform theories of moral cognition and improve understanding of human conceptualizations of social norms.

The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that:• a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders.