The “Selfless” and Self-Regulation: The Role of Chronic Other-Orientation in Averting Self-Regulatory Depletion

Seeley, Elizabeth; Gardner, Wendi L.

doi:10.1080/15298860309034

Cited by 105 publications

(92 citation statements)

References 32 publications

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“…Put simply, the high (low) degree of social regulation at the societal level is mirrored in the high (low) amount of self-regulation at the individual level in tight and loose societies, respectively. This is consistent with Seeley and Gardner (2003) who found that Caucasians have lower self-regulatory strength as compared to Asians.…”

Section: Means and Variancesupporting

confidence: 92%

“…By examining these individual level constructs within the context of external constraints in societies, we illustrate why these variables may be correlated at the individual level, as they all are indicative of a focus (or lack thereof) on adapting to existing normative requirements in the societal context. There are well-developed measures of many of these constructs that can be adapted for cross-cultural research (see Higgins, Friedman, & Harlow, 2001, Seeley and Gardner 2003, and Kirton, 1976, for measures of prevention and promotion focus, regulatory strength, and cognitive styles, respectively). Cross-cultural differences in accessibility of normative requirements can be measured through nonobtrusive measures including reaction times (Aarts & Dijksterhuis, 2003).…”

Section: Research Implications Of Proposition 2b and 2c Propositionsmentioning

confidence: 99%

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On the nature and importance of cultural tightness-looseness.

Gelfand

Nishii

Raver

2006

Journal of Applied Psychology

830

910

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Cross-cultural research is dominated by the use of values despite their mixed empirical support and their limited theoretical scope. This article expands the dominant paradigm in cross-cultural research by developing a theory of cultural tightness-looseness (the strength of social norms and the degree of sanctioning within societies) and by advancing a multilevel research agenda for future research. Through an exploration of the top-down, bottom-up, and moderating impact that cultural tightness-looseness has on individuals and organizations, as well as on variance at multiple levels of analysis, the theory provides a new and complementary perspective to the values approach.

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Section: Means and Variancesupporting

confidence: 92%

Section: Research Implications Of Proposition 2b and 2c Propositionsmentioning

confidence: 99%

On the nature and importance of cultural tightness-looseness.

Gelfand

Nishii

Raver

2006

Journal of Applied Psychology

830

910

View full text Add to dashboard Cite

show abstract

“…As noted, moral identity is an important motivator of ethical behavior (Aquino & Reed, 2002;Blasi, 1980;Hardy & Carlo, 2005), and people with a high moral identity should thus be especially likely to expend extra effort to selfregulate their ethical behavior. Over time, people with a high moral identity will more Leadership and Self-Regulation 8 frequently regulate their behavior (i.e., inhibit selfish impulses), resulting in more internalized and automatic enactment of ethical behavior (Seeley & Gardner, 2003). Consequently, for people high in moral identity this internalization of ethical behavior arguably implies that one's ethical behavior is less likely to draw on controlled cognitive processes that share resources with other controlled processes, and thus, may suffer less from regulatory depletion.…”

Section: Moral Identity As a Buffermentioning

confidence: 99%

Being “in Control” May Make You Lose Control: The Role of Self-Regulation in Unethical Leadership Behavior

et al. 2013

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“…Being a good religious per-son, then, may therefore require large, regular expenditures of self-regulatory effort. If this is the case, then chronic involvement in religious settings may build self-regulatory strength in the same way that psychological investment in other social roles does (Lodi- Smith & Roberts, 2007) and in the same way that coming from a collectivistic cultural background, believing in the importance of accommodating to the needs of others, and tending to regulate one's behavior according to socially prescribed values does as well (Seeley & Gardner, 2003). 1…”

Section: Proposition 4a: Involvement In Religious Communities Fostersmentioning

confidence: 99%

Religion, self-regulation, and self-control: Associations, explanations, and implications.

McCullough

Willoughby

2009

Psychological Bulletin

919

773

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Many of the links of religiousness with health, well-being, and social behavior may be due to religion's influences on self-control or self-regulation. Using Carver and Scheier's (1998) theory of self-regulation as a framework for organizing the empirical research, the authors review evidence relevant to 6 propositions: (a) that religion can promote self-control; (b) that religion influences how goals are selected, pursued, and organized; (c) that religion facilitates self-monitoring; (d) that religion fosters the development of self-regulatory strength; (e) that religion prescribes and fosters proficiency in a suite of self-regulatory behaviors; and (f) that some of religion's influences on health, well-being, and social behavior may result from religion's influences on self-control and self-regulation. The authors conclude with suggestions for future research.Keywords: religion, self-control, self-regulation, motivation, personalityReligion is a potent social force. History testifies to religion's ability to focus and coordinate human effort, to create awe and terror, to foster war and peace, to unify social groups, and to galvanize them against each other. In addition to religion's social power, however, religion is a psychological force that can influence the outcomes of individual human lives. Indeed, the range of health-related, behavioral, and social outcomes with which religiousness is associated is both provocative and puzzling.Consider these well-replicated findings. First, religiousness (measured variously as high levels of traditional religious belief; frequent involvement in religious institutions such as churches, synagogues, mosques, and temples; and engagement in religious practices such as reading scripture, worship, and prayer) has a small, positive association with longevity. In a meta-analytic review of 42 independent effect sizes, McCullough, Hoyt, Larson, Koenig, and Thoresen (2000) discovered that people who were highly religious were, on average, 29% more likely to be alive at any given follow-up point than were less religious people (95% confidence interval: 1.20 to 1.39). In a traditional narrative review of studies considered by the authors to be of high quality (e.g., studies with large, representative samples and adequate statistical control of potential confounds), Powell, Shahabi, and Thoresen (2003) likewise concluded that frequent religious service attendance was associated with a 25% reduction in mortality.Studies published after McCullough et al.'s (2000) and Powell et al.'s (2003) reviews have yielded similar conclusions in random samples of U.S. adults (Musick, House, & Williams, 2004); older Mexican Americans (T. D. Hill, Angel, Ellison, & Angel, 2005); and adults in Denmark (la Cour, Avlund, & Schultz-Larsen, 2006), Finland (Teinonen, Vahlberg, Isoaho, & Kivela, 2005), and Taiwan (Yeager et al., 2006). These latter studies have also revealed 25% to 30% reductions in mortality for religiously active people, even after controlling for reasonable sets of potential confounds...

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The “Selfless” and Self-Regulation: The Role of Chronic Other-Orientation in Averting Self-Regulatory Depletion

Cited by 105 publications

References 32 publications

On the nature and importance of cultural tightness-looseness.

On the nature and importance of cultural tightness-looseness.

Being “in Control” May Make You Lose Control: The Role of Self-Regulation in Unethical Leadership Behavior

Religion, self-regulation, and self-control: Associations, explanations, and implications.

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