Nikhila Mahadevan

Winners, Losers, Insiders, and Outsiders: Comparing Hierometer and Sociometer Theories of Self-Regard

What evolutionary function does self-regard serve? Hierometer theory, introduced here, provides one answer: it helps individuals navigate status hierarchies, which feature zero-sum contests that can be lost as well as won. In particular, self-regard tracks social status to regulate behavioral assertiveness, augmenting or diminishing it to optimize performance in such contests. Hierometer theory also offers a conceptual counterpoint that helps resolve ambiguities in sociometer theory, which offers a complementary account of self-regard’s evolutionary function. In two large-scale cross-sectional studies, we operationalized theoretically relevant variables at three distinct levels of analysis, namely, social (relations: status, inclusion), psychological (self-regard: self-esteem, narcissism), and behavioral (strategy: assertiveness, affiliativeness). Correlational and mediational analyses consistently supported hierometer theory, but offered only mixed support for sociometer theory, including when controlling for confounding constructs (anxiety, depression). We interpret our results in terms of a broader agency-communion framework.

Intellectual arrogance and intellectual humility: an evolutionary-epistemological account

In this paper, we scrutinize intellectual arrogance and intellectual humility through an evolutionary lens. Our basic thesis might be summarized as follows. Human cognition, though it partly transcends the natural order, remains rooted in it: it is half-emancipated, half-embodied. In particular, it bears the lowly stamp of competitive dynamics that form part of the adaptive behavioral repertoire of all complex animals. Such dynamics, transmuted to the mental realm in human beings, help to explain, in psychological terms, why argumentation and ratiocination can be sometimes motivationally biased, but sometimes dispassionately truth-oriented too. Alongside furnishing our evolutionary-epistemological account of intellectual humility, we embed the construct in a wider nomological net, and report some recent empirical findings illustrating the automaticity of the tendency towards intellectual arrogance. We conclude by considering the role spirituality and religion might play in either helpfully fostering intellectual humility or inadvertently fostering intellectual arrogance.

The SPOT effect: People spontaneously prefer their own theories

People often exhibit confirmation bias: They process information bearing on the truth of their theories in a way that facilitates their continuing to regard those theories as true. Here, we tested whether confirmation bias would emerge even under the most minimal of conditions. Specifically, we tested whether drawing a nominal link between the self and a theory would suffice to bias people towards regarding that theory as true. If, all else equal, people regard the self as good (i.e., engage in self-enhancement), and good theories are true (in accord with their intended function), then people should regard their own theories as true; otherwise put, they should manifest a spontaneous preference for their own theories (i.e., a SPOT effect). In three experiments, participants were introduced to a theory about which of two imaginary alien species preyed upon the other. Participants then considered in turn several items of evidence bearing on the theory and each time evaluated the likelihood that the theory was true versus false. As hypothesized, participants regarded the theory as more likely to be true when it was arbitrarily ascribed to them as opposed to an “Alex” (Experiment 1) or to no one (Experiment 2). We also found that the SPOT effect failed to converge with four different indices of self-enhancement (Experiment 3), suggesting that it may be distinctive in character.

Is self-regard a sociometer or a hierometer?: Self-esteem tracks status and inclusion, narcissism tracks status

What adaptive function does self-regard serve? Sociometer theory predicts that it positively tracks social inclusion. A new theory, hierometer theory, predicts that it positively tracks social status. We tested both predictions with respect to two types of self-regard: self-esteem and narcissism. Study 1 (N = 940), featuring a cross-sectional design, found that both status and inclusion covaried positively with self-esteem, but that status alone covaried positively with narcissism. These links held independently of gender, age, and the Big Five personality traits. Study 2 (N = 627), a preregistered cross-sectional study, obtained similar results with alternative measures of self-esteem and narcissism. Studies 3–4 featured experimental designs in which status and inclusion were orthogonally manipulated. Study 3 (N = 104) found that both higher status and higher inclusion promoted higher self-esteem, whereas only higher status promoted higher narcissism. Study 4 (N = 259) obtained similar results with alternative measures of self-esteem and narcissism. The findings suggest that self-esteem operates as both sociometer and hierometer, positively tracking both status and inclusion, whereas narcissism operates primarily as a hierometer, positively tracking status.

Intellectual arrogance and intellectual humility: correlational evidence for an evolutionary-embodied-epistemological account

Abstract We outline an evolutionary-embodied-epistemological (EEE) account of intellectual arrogance (IA), proposing that people psychologically experience their important beliefs as valued possessions – mental materialism – that they must fight to keep – ideological territoriality – thereby disposing them toward IA. Nonetheless, IA should still vary, being higher among people taking a hostile and domineering epistemic stance (rejecting reality, resisting evidence) than among those taking an open and deferential one (embracing reality, respecting evidence). Such variations can be predicted from people’s standing on the communion-agency circumplex at multiple levels of analysis (i.e. from their social inclusion and status; dispositional warmth and competence; and behavioral amiability and assertiveness). Using pre-validated indices of mental materialism and ideological territoriality, and an argument evaluation task permitting the quantification of rational objectivity and egotistical bias, we obtained consistent correlational evidence that, as hypothesized, IA is the highest when agency is high and communion low, validating the EEE account.