Power promotes hypocrisy, study finds
Dec. 29, 2009
and World Science staff
2009 may well be re­mem­bered for its scandal-ridden head­lines, from 
ad­mis­sions of ex­tra­mar­i­tal af­fairs by gov­er­nors and sen­a­tors, to 
cor­po­rate ex­ec­u­tives fly­ing pri­vate jets while cut­ting em­ploy­ee 
ben­e­fits, and most re­cent­ly, to a mys­te­ri­ous early morn­ing car crash in 
Flor­i­da. The past year has been marked by a se­ries of mor­al 
trans­gres­sions by pow­er­ful fig­ures in po­lit­i­cal, busi­ness and 
celebr­ity cir­cles.
 
A new study ex­plores why pow­er­ful peo­ple – many of whom take a mor­al high 
ground – don’t prac­tice what they preach.

Re­search­ers sought to de­ter­mine wheth­er pow­er in­spires hy­poc­ri­sy, the 
ten­den­cy to hold high stan­dards for oth­ers while per­form­ing mor­ally 
sus­pect be­hav­iors one­self. The re­search found that pow­er makes peo­ple 
stricter in mor­al judg­ment of oth­ers – while go­ing easier on them­selves.
 
The re­search was con­ducted by Joris Lam­mers and Diederik A. Stapel of 
Til­burg Un­ivers­ity in the Neth­er­lands, and by Ad­am Galin­sky of the 
Kel­logg School of Man­age­ment at North­west­ern Un­ivers­ity in Ev­ans­ton, 
Ill. The ar­ti­cle is to ap­pear in a forth­com­ing is­sue of Psy­cho­log­i­cal 
Sci­ence.

“This re­search is es­pe­cially rel­e­vant to the big­gest scan­dals of 2009, 
as we look back on how pri­vate be­hav­ior of­ten con­tra­dicted the pub­lic 
stance of par­tic­u­lar in­di­vid­u­als in pow­er,” said Galin­sky. “For 
in­stance, we saw some politi­cians use pub­lic funds for pri­vate ben­e­fits 
while call­ing for smaller gov­ern­ment, or have ex­tra­mar­i­tal af­fairs 
while ad­vo­cat­ing family val­ues. Sim­i­lar­ly, we wit­nessed CEOs of ma­jor 
fi­nan­cial in­sti­tu­tions ac­cept­ing ex­ec­u­tive bo­nus­es while 
sim­ul­ta­ne­ously ask­ing for gov­ern­ment bail­out mon­ey.”

“Ac­cord­ing to our re­search, pow­er and in­flu­ence can cause a se­vere 
dis­con­nect be­tween pub­lic judg­ment and pri­vate be­hav­ior, and as a 
re­sult, the pow­er­ful are stricter in their judg­ment of oth­ers while be­ing 
more le­ni­ent to­ward their own ac­tions,” he con­tin­ued.

To sim­u­late an ex­pe­ri­ence of pow­er, the re­search­ers as­signed roles of 
high-pow­er and low-pow­er po­si­tions to a group of study par­ti­ci­pants. 
Some were as­signed the role of prime min­is­ter and oth­ers civ­il serv­ant. 
The par­ti­ci­pants were then pre­sented with mor­al dilem­mas re­lat­ed to 
break­ing traf­fic rules, de­clar­ing taxes, and re­turn­ing a stol­en bike.

Through a se­ries of five ex­pe­ri­ments, the re­search­ers ex­am­ined the 
im­pact of pow­er on mor­al hy­poc­ri­sy. For ex­am­ple, in one ex­pe­ri­ment 
the “pow­er­ful” par­ti­ci­pants con­demned the cheat­ing of oth­ers while 
cheat­ing more them­selves. High-pow­er par­ti­ci­pants al­so tended to 
con­demn over-reporting of trav­el ex­penses. But, when giv­en a chance to 
cheat on a di­ce game to win lot­tery tick­ets (played alone in a pri­vate 
cu­bi­cle), the pow­er­ful peo­ple re­ported win­ning a high­er amount of 
lot­tery tick­ets than did low-pow­er par­ti­ci­pants.

Three ad­di­tion­al ex­pe­ri­ments fur­ther ex­am­ined the de­gree to which 
pow­er­ful peo­ple ac­cept their own mor­al trans­gres­sions ver­sus those 
com­mit­ted by oth­ers. In all cases, those as­signed to high-pow­er roles 
showed sig­nif­i­cant hy­poc­ri­sy by more strictly judg­ing oth­ers for 
speed­ing, dodg­ing taxes and keep­ing a stol­en bike, while find­ing it more 
ac­ceptable to en­gage in these be­hav­iors them­selves, the re­search­ers said.

Galin­sky said hy­poc­ri­sy has its great­est im­pact among peo­ple who are 
le­git­i­mately pow­er­ful. In con­trast, a fifth ex­pe­ri­ment found that 
peo­ple who don’t feel per­son­ally en­ti­tled to their pow­er are ac­tu­ally 
harder on them­selves than they are on oth­ers, a phe­nom­e­non the 
re­search­ers dubbed “hy­per­crisy.” The ten­den­cy to be harder on the self 
than on oth­ers al­so char­ac­ter­ized the pow­erless in mul­ti­ple stud­ies.

“Ul­ti­mately, pat­terns of hy­poc­ri­sy and hy­per­crisy per­pet­u­ate so­cial 
in­equal­ity. The pow­er­ful im­pose rules and re­straints on oth­ers while 
dis­re­gard­ing these re­straints for them­selves, where­as the pow­erless 
col­la­bo­rate in re­pro­duc­ing so­cial in­equal­ity be­cause they don’t feel 
the same en­ti­tle­ment,” Galin­sky con­clud­ed.


--- On Sat, 1/2/10, TurquoiseB <no_re...@yahoogroups.com> wrote:
Subject: [FairfieldLife] Re: The Doom & Gloom Fixation
Date: Saturday, January 2, 2010, 2:50 AM

 
Amen.

I've always noticed that the same people who 
become hung up on apocalypse fantasies are
also the ones most invested in "Beam Me Up
Scotty Syndrome." They're always looking for
something *outside themselves* to resolve 
things for them. And for many of them, the
world ending resolves them quite nicely of 
responsibility to solve things themselves.

I've also noticed that a lot of the people 
who get off on apocalypse fantasies buy into
the concept that the purpose of life is to
extinguish life. That is, they really buy 
that "the ultimate goal of life is to get off
the wheel of incarnation and rebirth." 

Not my idea of much of a purpose. I think such
a world view was promoted by people who were
always *afraid* of life and more driven by
narcissism and their own desires than by caring
for others. And that includes IMO any spiritual
teacher in history who preached "avoiding 
rebirth" as the "goal" of living. How is that
point of view NOT narcissistic and self-serving?
It's basically a way of saying, "My bliss is 
more important than yours. Why should I stick
around to help others or teach them anything
if I can just dissolve into the ocean of bliss?"

It's basically the spiritual counterpart of the
"Me-first-ism" we see preached by the Capitalists
here. Having as one's goal the cessation of the
incarnational process is essentially a way of
saying, "Fuck you! All that matters is my own
eternal bliss."

I like the teachers and traditions who think about
enlightenment the least, and spend the majority of
their time trying to do as many nice things for
others as possible. Those people don't tend to 
focus on "getting off the wheel" and "avoiding
reincarnation. " They don't get hung up on apoca-
lypse fantasies as a way of hoping that non-
incarnation happens sooner. They *look forward*
to the next incarnation as much as they look 
forward to the next day. Both provide a new
opportunity to do for others.

Only someone who cares more about "doing for them-
selves" looks forward to the next day never coming.
Or worse, never coming again.

Just my opinion...

 
 


      

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