Despite increased popular and academic interest, there is conceptual ambiguity about what allyship is and the forms it takes. Viewing allyship as a practice, we introduce the which organizes the diversity of ways that advantaged individuals seek to support those who are disadvantaged. We characterize as reactive (addressing bias when it occurs) and proactive (fostering positive outcomes such as feelings of inclusion, respect, and capacity), both of which can vary in level of analysis (i.e., targeting oneself, one or a few other individuals, or institutions). We use this framework to profile six productive yet largely independent bodies of social psychological literature on social action and directly compare relative benefits and constraints of different actions. We suggest several future directions for empirical research, using the typology of allyship to understand when, where, and how different forms of allyship might succeed.

Scientists studying intergroup biases are often concerned with lessening discrimination (unequal treatment of one social group versus another), but many interventions for reducing such biased behavior have weak or limited evidence. In this review article, we argue one productive avenue for reducing discrimination comes from adapting interventions in a separate field-judgment and decision-making-that has historically studied "debiasing": the ways people can lessen the unwanted influence of irrelevant information on decision-making. While debiasing research shares several commonalities with research on reducing intergroup discrimination, many debiasing interventions have relied on methods that differ from those deployed in the intergroup bias literature. We review several instances where debiasing principles have been successfully applied toward reducing intergroup biases in behavior and introduce other debiasing techniques that may be well-suited for future efforts in lessening discrimination.

How do people make judgments about actions that violate moral norms yet maximize the greater good (e.g., sacrificing the well-being of a small number of people for the well-being of a larger number of people)? Research on this question has been criticized for relying on highly artificial scenarios and for conflating multiple distinct factors underlying responses in moral dilemmas. The current article reviews research that used a computational modeling approach to disentangle the roles of multiple distinct factors in responses to plausible moral dilemmas based on real-world events. By disentangling sensitivity to consequences, sensitivity to moral norms, and general preference for inaction versus action in responses to realistic dilemmas, the reviewed work provides a more nuanced understanding of how people make judgments about the right course of action in moral dilemmas.

What happens when disadvantaged groups feel that their freedom to define and practice their collective identity (i.e., collective autonomy) is restricted? The present theoretical review outlines the conditions under which social inequality activates the feelings of collective autonomy restriction among disadvantaged group members and motivates the mobilization of social movements seeking social equality. As these social movements gain traction, advantaged group members may feel that their privileged position and collective autonomy are threatened. These feelings of threat and collective autonomy restriction among advantaged groups in turn motivate them to mobilize counter-movements that seek to protect social hierarchy and their privileged position within it. The process outlined in this case is relevant to individuals from both marginalized and privileged backgrounds, as it illustrates the different ways in which real-world power structures shape the way they experience and navigate social movements and counter-movements as they unfold in real time.

The present article discusses victimization, perpetration, and denial in mass atrocities, using four recent case studies from Southeast Asia. The four cases include Indonesia (in which hundreds of thousands died in anti-Communist violence), Cambodia (in which the Khmer Rouge killed more than one million civilians), East Timor (in which more than one hundred thousand civilians died during the Indonesian occupation), and Myanmar (in which the state/army is accused of genocide toward the Rohingyas). Our aim is to bring a psychological lens to these histories, with a focus on three processes relevant to genocide. We examine, first, how the victims were targeted; second, how the perpetrators were mobilized; and third, the denial, justification, meaning-making, and commemoration of the atrocities. We propose a novel theoretical model, TOPASC: A Theory of the Psychology of Atrocities in Societal Contexts, highlighting the psychology of atrocities as involving factors across the macro, meso, and micro contexts.

Humans frequently engage in mental time travel, reflecting on the past and anticipating the future. Although these processes may seem similar, research documents systematic differences between retrospection and prospection. We propose a conceptual framework to organize and explain these differences based on three axiomatic temporal asymmetries: The past occurs before the future; the past is more certain than the future; and the past is less controllable than the future. People's experience with these axiomatic differences is internalized and overgeneralized to shape mental representations of the past and future. Our review shows that people generally prioritize prospection over retrospection, attending more to the future than the past and reacting more intensely to future events than to past events. We consider potential moderators of and constraints on the generality of prioritizing prospection. We explore the implications of these temporal asymmetries, emphasizing their theoretical and practical significance.

Stronger theory on the nature of human well-being is needed, especially as well-being indicators are increasingly utilized in policy contexts. Building on Erik Allardt, who argued that a theory of well-being is, in essence, a theory of human nature, I propose four modes of existence each capturing one dimension central to human well-being: recognizes humans as biological creatures requiring certain material resources for survival. captures human social nature and our dependence on others for well-being. highlights the active and agentic nature of human existence. acknowledges humans as experiencing their existence. Each mode of existence gives rise to a few more specific needs, and a full assessment of human well-being requires both subjective and objective indicators tapping into these needs. The proposed theory integrates psychological well-being research with sociological and philosophical traditions and contributes to debates about how the progress of nations and sustainability should be measured.

We articulate an intergenerational model of positive psychosocial development that centers storytelling in an ecological framework and is motivated by an orientation toward social justice. We bring together diverse literature (e.g., racial-ethnic socialization, family storytelling, narrative psychology) to argue that the intergenerational transmission of stories about one's group is important for elders and youth, and important for groups who are marginalized, because stories provide a developmental resource for resistance and resilience in the face of injustice. We describe how storytelling activities can support positive psychosocial development in culturally dynamic contexts and illustrate our model with a case study involving LGBTQ+ communities, arguing that intergenerational storytelling is important for this group given issues of access to stories. We argue that harnessing the power of intergenerational storytelling could provide a culturally safe and sustaining practice for fostering psychosocial development among LGBTQ+ people and other equity-seeking populations.

Our thoughts, behaviors, and well-being are deeply influenced by the economic system we live in-capitalism. While psychologists have explored capitalist ideologies like neoliberalism, they often overlook capitalism's core foundations driving inequality. This work argues that capitalism, rooted in Western colonial history, generates powerful cultural narratives prioritizing profit, competition, and private ownership. These capitalist principles manifest as pervasive societal mindsets obsessed with personal gain, viewing life as a zero-sum rivalry, and deriving self-worth from possessions. Collectively, they breed an individualistic syndrome of selfish striving at the expense of community. By understanding how these capitalist cultural forces psychologically shape us, maintaining oppressive societal hierarchies, we can reimagine economic systems that truly uplift the human spirit across all peoples and the planet we share. Unveiling capitalism's influence is crucial to recover from its alienating effects and envision liberating alternatives.

How do social stereotypes shape and reflect images formed in the mind's eye? Visual mental imagery has long been assumed crucial in creating, maintaining, and perpetuating stereotypes and prejudice. Surprisingly, research in social cognition has only recently begun to explore the causal role of mental images in these phenomena. In contrast, cognitive neuroscience research on visual mental imagery (VMI) has explored the pivotal role of imagery in various consequential cognitive and behavioral phenomena. However, cognitive neuroscience has largely neglected how stereotypes influence mental imagery. This article provides a historical overview of the development of these two fields in terms of mental imagery and discusses recent advances at their intersection. Opportunities for additional integration are highlighted, and suggestions for furthering the dual study of stereotyping and mental imagery are provided.

Advantaged group allies have multiple motives for supporting equality, raising questions about their sincerity. We draw upon the covariation model of attributions to explain how disadvantaged group members make attributions about whether advantaged group "allies" are sincerely motivated to empower the disadvantaged group. We propose an Attribution-Identity Model of Sincerity (AIMS) which posits that disadvantaged group members view advantaged group members as sincere allies when they support equality in the presence of inhibitory causes and in the absence of facilitative causes, exceed expectations for the advantaged group, and provide support across time and contexts. Furthermore, those who identify strongly with their disadvantaged group and perceive intergroup inequality as illegitimate are most motivated to ascertain the sincerity of advantaged group members' allyship. AIMS suggests how members of disadvantaged groups seek to maximize benefits and minimize risks of advantaged group members' allyship.

Integrative theorizing is needed to advance our understanding of the relationship between where a person lives and their mental health. To this end, we introduce a social identity model that provides an integrated explanation of the ways in which social-psychological processes mediate and moderate the links between neighborhood and mental health. In developing this model, we first review existing models that are derived primarily from a resource-availability perspective informed by research in social epidemiology, health geography, and urban sociology. Building on these, the social identity model implicates neighborhood identification in four key pathways between residents' local environment and their mental health. We review a wealth of recent research that supports this model and which speaks to its capacity to integrate and extend insights from established models. We also explore the implications of the social identity approach for policy and intervention.

We employ a new approach for classifying methods of personality measurement such as , and measures and the data they produce. We divide these measures into two fundamental groups: , which arise from the target person's own reports, and , which derive from the areas surrounding the person. These two broad classes are then further divided according to what they target and the response processes that produce them. We use the model to organize roughly a dozen kinds of data currently employed in the field. With this classification system in hand, we describe how much we might expect two types of measures of the same attribute to converge-and explain why methods often yield somewhat different results. Given that each measurement method has its own strengths and weaknesses, we examine the pros and cons of selecting a given type of measure to assess a specific area of personality.

In the wake of the replication crisis, social and personality psychologists have increased attention to power analysis and the adequacy of sample sizes. In this article, we analyze current controversies in this area, including choosing effect sizes, why and whether power analyses should be conducted on already-collected data, how to mitigate the negative effects of sample size criteria on specific kinds of research, and which power criterion to use. For novel research questions, we advocate that researchers base sample sizes on effects that are likely to be cost-effective for other people to implement (in applied settings) or to study (in basic research settings), given the limitations of interest-based minimums or field-wide effect sizes. We discuss two alternatives to power analysis, precision analysis and sequential analysis, and end with recommendations for improving the practices of researchers, reviewers, and journal editors in social-personality psychology.

Acculturation describes the cultural and psychological changes resulting from intercultural contact. Here, we use concepts from "cultural evolution" to better understand the processes of acculturation. Cultural evolution researchers view cultural change as an evolutionary process, allowing them to borrow tools and methods from biology. Cultural evolutionary mechanisms such as conformity (copying the numerical majority), anti-conformity (copying the numerical minority), prestige bias (copying famous individuals), payoff bias (copying successful people), and vertical cultural transmission (copying your parents) can cause people to adopt elements from other cultures and/or conserve their cultural heritage. We explore how these transmission mechanisms might create distinct acculturation strategies, shaping cultural change and diversity over the long-term. This theoretical integration can pave the way for a more sophisticated understanding of the pervasive cultural shifts occurring in many ethnically diverse societies, notably by identifying conditions that empower minority-group members, often marginalized, to significantly influence the majority group and society.

Patience has been of great interest to religious scholars, philosophers, and psychological scientists. Their efforts have produced numerous insights but no cohesive theoretical approach to understanding the broad set of experiences people label as patience. I propose a novel view of patience, one that departs from but ties together existing approaches. Grounded in theories of emotion and emotion regulation, I propose impatience as a discrete emotion triggered by an objectionable delay of some sort, and patience (as a state or process rather than a virtue) as a form of emotion regulation that targets the subjective experience and outward expression of impatience. I propose a number of predictors and consequences of patience and impatience and provide initial evidence for many of the theory's tenets. This theoretical approach, the , reveals coherence across varied fields and methodologies and generates novel, testable, and timely questions for future patience scholars.

Prominent theories of belief and metacognition make different predictions about how people evaluate their biased beliefs. These predictions reflect different assumptions about (a) people's conscious belief regulation goals and (b) the mechanisms and constraints underlying belief change. I argue that people exhibit heterogeneity in how they evaluate their biased beliefs. Sometimes people are blind to their biases, sometimes people acknowledge and condone them, and sometimes people resent them. The observation that people adopt a variety of "metacognitive positions" toward their beliefs provides insight into people's belief regulation goals as well as insight into way that belief formation is free and constrained. The way that people relate to their beliefs illuminates why they hold those beliefs. Identifying how someone thinks about their belief is useful for changing their mind.

Academic AbstractInterpersonal synchrony, the alignment of behavior and/or physiology during interactions, is a pervasive phenomenon observed in diverse social contexts. Here we synthesize across contexts and behaviors to classify the different forms and functions of synchrony. We provide a concise framework for classifying the manifold forms of synchrony along six dimensions: periodicity, discreteness, spatial similarity, directionality, leader-follower dynamics, and observability. We also distill the various proposed functions of interpersonal synchrony into four interconnected functions: reducing complexity and improving understanding, accomplishing joint tasks, strengthening social connection, and influencing partners' behavior. These functions derive from first principles, emerge from each other, and are accomplished by some forms of synchrony more than others. Effective synchrony flexibly adapts to social goals and more synchrony is not always better. Our synthesis offers a shared framework and language for the field, allowing for better cross-context and cross-behavior comparisons, generating new hypotheses, and highlighting future research directions.

This article integrates and advances the scope of research on the role of mental time travel in bolstering the self. We propose that imagining the self in the future (prospection) or in the past (retrospection) highlights central and positive self-aspects. Thus, bringing to mind one's future or past broadens the perceived bases of self-integrity and offers a route to self-affirmation. In reviewing corresponding research programs on self-prospection and nostalgia, we illustrate that mental time travel serves to affirm the self in terms of self-esteem, coherence, and control. Mental time travel could be implemented as a source of self-affirmation for facilitating coping and behavior change in several domains such as relationships, health, education, and organizational contexts.