Vassilis Saroglou
Biographic Data
| ID | 3773751 |
|---|---|
| NAME | Vassilis Saroglou |
| GIVEN NAMES | Vassilis |
| FAMILY NAME | Saroglou |
| SIGNATURE | SAROGLOU V |
| AFFILIATIONS | Université catholique de Louvain, Louvain-la-Neuve, Belgium, |
| VERIFIED | No |
| TOTAL WORKS | 37 |
| TOTAL CITATIONS | 321 |
| AUTHOR COUNT | 37 |
| EDITOR COUNT | 0 |
| FIRST PUBLICATION YEAR | 1998 |
| LATEST PUBLICATION YEAR | 2026 |
| H-INDEX | 10 |
Beyond Religious Narcissistic Identification: Agnostic and Atheistic Narcissism
Agnosticism and atheism are often grouped simply as nonreligious identities, yet emerging research highlights their distinct psychological profiles and social implications. Among these distinctions, collective narcissism – characterized by strong attachment to one’s group, exceptionalism, and grievance for recognition – offers a framework for understanding identity processes in both nonreligious groups. We examined whether agnostics and atheists …
A meta-analytic review of cultural variation in affect valuation
What affective states do people ideally want to feel and why? In Affect Valuation Theory, Tsai et al. (2006) proposed and observed that (a) how people would ideally like to feel (their "ideal affect") differs from how they actually feel (their "actual affect"), and (b) cultural factors shape people's ideal affect even more than their actual affect. In this individual participant data meta-analysis, we reexamined these two premises in a combined d…
Awe and social conformity: Awe promotes the endorsement of social norms and conformity to the majority opinion
Given that awe experiences promote collective identity and decrease self-importance, we reasoned that they should lead individuals to be more prone to cherish social conformity value and to adopt conformity behaviors. In two online experiments ( N = 593), compared to neutral and amusement emotional states, awe was found to drive individuals to value the respect of social norms in a greater extent (Experiment 1), and to lead individuals to conform…
Societal Level of Religiosity and Religious Identity Expression in Europe
Growing diversity in terms of values and worldviews is one of the main challenges in current European societies. It is often argued that, in these societies, suspicion toward some aspects and forms of religion, if not religion in general is one of the main obstacles toward the acceptance of minority religious practices. In this article, we focused on the role of religion as a part of culture across European societies in allowing or inhibiting the…
Western Anti‐Muslim Prejudice: Value Conflict or Discrimination of Persons Too
Do Western anti‐Muslim attitudes reflect Islamophobia as a general, ethnoreligious prejudice that does not distinguish between persons and ideas, values, or behavior, or are they limited to issues perceived to be in conflict with Western liberal values? In two experiments, we measured discrimination as decreased willingness to help a Muslim versus non‐Muslim to undertake an action that was either neutral or possibly in conflict with Western liber…
Awe’s effects on generosity and helping
It is unclear whether positive emotionality in general, or some specific positive emotions (e.g. other-oriented ones), but not others (e.g. self-oriented and, possibly, stimulus-oriented ones), enhance prosocial thoughts, dispositions, and behavior. We focus here on awe and argue that, although being primarily stimulus-oriented and not necessarily social in its very nature, awe should enhance prosociality for several theoretical reasons. In repli…
Religion and Well-Being: The Mediating Role of Positive Emotions
Valuing Care Protects Religiosity from the Antisocial Consequences of Impersonal Deontology
Morality typically includes prosociality but often also extends to impersonal deontology. Religion, theoretically and empirically, is concerned with both moral domains. What happens when the two domains are in conflict? Do religious people prefer impersonal deontology at the detriment of prosociality? Or do their prosocial inclinations allow them to transgress conflicting moral principles, for instance through white lies? Participants (177 Belgia…
"Get Up, Stand Up, Stand Up for Your Rights!" The Jamaicanization of Youth Across 11 Countries Through Reggae Music
We investigated whether Reggae preferences are associated with similar values across cultures compared with its culture of origin-Jamaica. Remote acculturation predicts that Reggae listeners across countries will share similar cultural values with Reggae listeners in Jamaica regardless of their cultural or geographical distance from the Caribbean island. We analyzed the correlations between preferences for Reggae music and Schwartz's 10 value typ…
Intergroup Conflict, Religious Fundamentalism, and Culture
Kashima underlines the importance of considering religion as a major contemporary cultural source of intergroup conflict around the world. In this commentary, I first examine theory and psychological research either discrediting or crediting religion per se, including fundamentalism, as being a cultural cause of intergroup conflict and violence. The evidence is in favor of the latter. Second, I propose a model of cultural psychological diversity …
Make Love and Lose Your Religion and Virtue: Recalling Sexual Experiences Undermines Spiritual Intentions and Moral Behavior
In contrast with traditional considerations, sexuality is often perceived today as being rather compatible with religion/spirituality and morality. However, there may be some inherent opposition between (a) sexuality (thoughts, affects, and pleasure) and (b) religion/spirituality (attitudes, motives) and (interpersonal) morality (dispositions, behavior). The two imply, respectively, self-enhancement versus self-transcendence, disinhibition versus…
Personality and Religion
Anti-Islam or Anti-religion? Understanding Objection against Islamic Education
Opposition against the accommodation of Islam in Western societies is often attributed to a prejudice against Muslims. This overlooks the possibility that opposition against Islam could also be caused by a more general aversion towards religion and a desire for a stricter separation between the state and religion in general. Based on the German General Social Survey (ALLBUS) of 2012, the current study investigated the non-Muslim majority's attitu…
East Asian Religious Tolerance-A Myth or a Reality? Empirical Investigations of Religious Prejudice in East Asian Societies
Is East Asian religious tolerance, as opposed to Western monotheistic prejudice, a stereotype or a reality? Based on theoretical and empirical evidence, we hypothesized low prejudice as a function of East Asian religiosity. We examined whether this holds true for interreligious, anti-atheist, ethnic, and anti-gay prejudice. In Study 1, analysis of the International Social Survey Program (ISSP) 2008 data from Eastern religious and Christian sample…
Intercultural non-conscious influences: Prosocial effects of Buddhist priming on Westerners of Christian tradition
Religious Prosociality and Aggression: It's Real
Individual religiosity relates to prosocial attitudes, behavioral intentions, and behaviors of minimal (no/low cost; limited to in-group members) prosociality in hypothetical situations. Yet evidence on religious prosociality through other-oriented, costly helping behavior in real life is still to be documented. Similarly, religiosity relates to cognitive, emotional, and attitudinal components of prejudice toward moral out-groups. Evidence on rea…
Is religion not prosocial at all? Comment on Galen (2012)
Galen (2012), critically reviewing recent research on religion and prosociality, concludes that the religious prosociality hypothesis is a (congruence) fallacy. The observed effects are not real: They only reflect stereotypes and ingroup favoritism, are due to secular psychological effects, are inconsistent, and confound (e.g., by ignoring curvilinear relationships) those low in religiosity with nonbelievers. In this commentary, a distinction is …
When authoritarianism meets religion: Sacrificing others in the name of abstract deontology
Authoritarianism is a stable construct in terms of individual differences (social attitudes based on personality and values), but its manifestations and behavioral outcomes may depend on contextual factors. In the present experiment, we investigated whether authoritarianism is sensitive to religious influences in predicting rigid morality. Specifically, we investigated whether authoritarians, after supraliminal religious priming, would show, in h…
Believing, Bonding, Behaving, and Belonging: The Big Four Religious Dimensions and Cultural Variation
When approaching religion from a cross-cultural psychological perspective, one faces questions regarding the universals and the specifics of religions across cultural contexts. On the basis of previous theorization and research, the author proposes a model that posits four basic dimensions of religion and individual religiosity that are partially distinct although interconnected: believing, bonding, behaving, and belonging. These dimensions are p…
Psychology of Culture and Religion: Introduction to the JCCP Special Issue
In introducing this Special Issue we first consider six ways of thinking about how culture and religion relate to each other: Religion may be part of culture, constitute culture, include and transcend culture, be influenced by culture, shape culture, or interact with culture in influencing cognitions, emotions, and actions. Second, we present the major current trends of relevant research from cross-cultural psychology, social and cultural psychol…
Religious Fundamentalism and Limited Prosociality as a Function of the Target
Two distinct research traditions have established that (a) religiosity implies prosocial tendencies, though limited to proximal targets, and (b) religious fundamentalism (RF) relates to prejudice, often because of underlying right-wing authoritarianism (RWA). Through two studies, we investigated the idea that RF, due to underlying religiosity, also predicts prosociality that is limited to proximal rather than distal targets. Specifically, we foun…
Religiousness as a Cultural Adaptation of Basic Traits: A Five-Factor Model Perspective
Individual differences in religiousness can be partly explained as a cultural adaptation of two basic personality traits,Agreeableness and Conscientiousness. This argument is supported by a meta-analysis of 71 samples ( N = 21,715) from 19 countries and a review of the literature on personality and religion. Beyond variations in effect magnitude as a function of moderators, the main personality characteristics of religiousness (Agreeableness and …
Host society's dislike of the Islamic veil: The role of subtle prejudice, values, and religion
Positive emotions as leading to religion and spirituality
A great deal of research has shown that a variety of negative events and emotions can increase religion and spirituality. We argue that positive events and emotions (that imply some self-transcendence) can increase religion and spirituality. In two experiments, participants (N = 91 and N = 87) were exposed to a neutral video or one of three videos eliciting positive emotions: humor, appreciation of nature, and wonder at childbirth. Religiousness …
Feeling Good, but Lacking Autonomy: Closed-Mindedness on Social and Moral Issues in New Religious Movements
Believing, Bonding, Behaving, and Belonging: The Big Four Religious Dimensions and Cultural Variation
When approaching religion from a cross-cultural psychological perspective, one faces questions regarding the universals and the specifics of religions across cultural contexts. On the basis of previous theorization and research, the author proposes a model that posits four basic dimensions of religion and individual religiosity that are partially distinct although interconnected: believing, bonding, behaving, and belonging. These dimensions are p…
Prosocial Behavior and Religion: New Evidence Based on Projective Measures and Peer Ratings
An important discrepancy seems to exist between self-reports and laboratory studies regarding prosociality among religious people. Some have even suggested that this involves moral hypocrisy on the part of religious people. However, the assumption of the four studies reported here is that the impact of religiousness on prosociality is limited but exists, and does not reflect self-delusion. In Study 1 (N= 106), religious young adults tended not to…
Host society's dislike of the Islamic veil: The role of subtle prejudice, values, and religion
Individual Differences in Religion and Spirituality: An Issue of Personality Traits and/or Values
Personality, in terms of both strict personality traits (five factors) and their cultural adaptations (e.g., values), has systematically been found to predict religion. This article focuses on three issues that still remain unclear: predictiveness of personality facets versus the five factors; predictiveness of values versus personality; and similarities and differences between religiosity and spirituality in their associations with personality a…
Nonconscious influences of religion on prosociality: A priming study
Past literature on the automaticity of social behavior indicates that priming a concept automatically activates related behavioral schemas. In the two present studies we examined the impact of religion on prosociality. In the first study, we tested the impact of subliminal priming of religious concepts on prosocial behavior intentions. We found a main effect of this priming, moderated by valence: prosocial behavior tendencies were stronger when p…
Anti-Islam or Anti-religion? Understanding Objection against Islamic Education
Opposition against the accommodation of Islam in Western societies is often attributed to a prejudice against Muslims. This overlooks the possibility that opposition against Islam could also be caused by a more general aversion towards religion and a desire for a stricter separation between the state and religion in general. Based on the German General Social Survey (ALLBUS) of 2012, the current study investigated the non-Muslim majority's attitu…
Identities, Values, and Religion: A Study Among Muslim, Other Immigrant, and Native Belgian Young Adults After the 9/11 Attacks
Individual identity statuses (Marcia, 1980) and collective (national and transnational) identities; value (Schwartz, 1992) hierarchies and priorities; religion-spirituality; social desirability; and opinions related to the September 11, 2001 attacks were investigated in 3 groups of young adults living in Belgium (N = 246): native Belgians, immigrants from Muslim Mediterranean countries, and immigrants from other countries. Similar patterns were f…
Religious Fundamentalism and Limited Prosociality as a Function of the Target
Two distinct research traditions have established that (a) religiosity implies prosocial tendencies, though limited to proximal targets, and (b) religious fundamentalism (RF) relates to prejudice, often because of underlying right-wing authoritarianism (RWA). Through two studies, we investigated the idea that RF, due to underlying religiosity, also predicts prosociality that is limited to proximal rather than distal targets. Specifically, we foun…
Western Anti‐Muslim Prejudice: Value Conflict or Discrimination of Persons Too
Do Western anti‐Muslim attitudes reflect Islamophobia as a general, ethnoreligious prejudice that does not distinguish between persons and ideas, values, or behavior, or are they limited to issues perceived to be in conflict with Western liberal values? In two experiments, we measured discrimination as decreased willingness to help a Muslim versus non‐Muslim to undertake an action that was either neutral or possibly in conflict with Western liber…
Psychology of Culture and Religion: Introduction to the JCCP Special Issue
In introducing this Special Issue we first consider six ways of thinking about how culture and religion relate to each other: Religion may be part of culture, constitute culture, include and transcend culture, be influenced by culture, shape culture, or interact with culture in influencing cognitions, emotions, and actions. Second, we present the major current trends of relevant research from cross-cultural psychology, social and cultural psychol…
East Asian Religious Tolerance-A Myth or a Reality? Empirical Investigations of Religious Prejudice in East Asian Societies
Is East Asian religious tolerance, as opposed to Western monotheistic prejudice, a stereotype or a reality? Based on theoretical and empirical evidence, we hypothesized low prejudice as a function of East Asian religiosity. We examined whether this holds true for interreligious, anti-atheist, ethnic, and anti-gay prejudice. In Study 1, analysis of the International Social Survey Program (ISSP) 2008 data from Eastern religious and Christian sample…
Religious Prosociality and Aggression: It's Real
Individual religiosity relates to prosocial attitudes, behavioral intentions, and behaviors of minimal (no/low cost; limited to in-group members) prosociality in hypothetical situations. Yet evidence on religious prosociality through other-oriented, costly helping behavior in real life is still to be documented. Similarly, religiosity relates to cognitive, emotional, and attitudinal components of prejudice toward moral out-groups. Evidence on rea…
Is religion not prosocial at all? Comment on Galen (2012)
Galen (2012), critically reviewing recent research on religion and prosociality, concludes that the religious prosociality hypothesis is a (congruence) fallacy. The observed effects are not real: They only reflect stereotypes and ingroup favoritism, are due to secular psychological effects, are inconsistent, and confound (e.g., by ignoring curvilinear relationships) those low in religiosity with nonbelievers. In this commentary, a distinction is …
When authoritarianism meets religion: Sacrificing others in the name of abstract deontology
Authoritarianism is a stable construct in terms of individual differences (social attitudes based on personality and values), but its manifestations and behavioral outcomes may depend on contextual factors. In the present experiment, we investigated whether authoritarianism is sensitive to religious influences in predicting rigid morality. Specifically, we investigated whether authoritarians, after supraliminal religious priming, would show, in h…
Intergroup Conflict, Religious Fundamentalism, and Culture
Kashima underlines the importance of considering religion as a major contemporary cultural source of intergroup conflict around the world. In this commentary, I first examine theory and psychological research either discrediting or crediting religion per se, including fundamentalism, as being a cultural cause of intergroup conflict and violence. The evidence is in favor of the latter. Second, I propose a model of cultural psychological diversity …
Intercultural non-conscious influences: Prosocial effects of Buddhist priming on Westerners of Christian tradition
"Get Up, Stand Up, Stand Up for Your Rights!" The Jamaicanization of Youth Across 11 Countries Through Reggae Music
We investigated whether Reggae preferences are associated with similar values across cultures compared with its culture of origin-Jamaica. Remote acculturation predicts that Reggae listeners across countries will share similar cultural values with Reggae listeners in Jamaica regardless of their cultural or geographical distance from the Caribbean island. We analyzed the correlations between preferences for Reggae music and Schwartz's 10 value typ…
Societal Level of Religiosity and Religious Identity Expression in Europe
Growing diversity in terms of values and worldviews is one of the main challenges in current European societies. It is often argued that, in these societies, suspicion toward some aspects and forms of religion, if not religion in general is one of the main obstacles toward the acceptance of minority religious practices. In this article, we focused on the role of religion as a part of culture across European societies in allowing or inhibiting the…
Redeeming Laughter: The Comic Dimension of Human Experience
Amid the variety of human experiences, the comic occupies a distinctive place. It is simultaneously ubiquitous, relative, and fragile. In this book, Peter L. Berger reflects on the nature of the comic and its relationship to other human experiences. Originally published in 1997, the second edition includes a new preface reflecting on Berger's work in the intervening years, particularly on the relationship between humor and modernity
Does religion affect humour creation? An experimental study
Humour has been hypothesized to be negatively affected by religion. In a recent study (Saroglou, 2000), religiosity and religious fundamentalism (contrary to 'quest' religiosity) were found to be negatively associated with humour creation. The present experiment investigated whether this association reflects causality. Eighty-five students were tested for their propensity to spontaneously produce humour as a response to hypothetical daily hassles…
Does religion affect humour creation? An experimental study
Humour has been hypothesized to be negatively affected by religion. In a recent study (Saroglou, 2000), religiosity and religious fundamentalism (contrary to 'quest' religiosity) were found to be negatively associated with humour creation. The present experiment investigated whether this association reflects causality. Eighty-five students were tested for their propensity to spontaneously produce humour as a response to hypothetical daily hassles…
Religion and the five factors of personality: A meta-analytic review
Values and religiosity: A meta-analysis of studies using Schwartz’s model
Being religious implies being different in humour: Evidence from self- and peer-ratings
Previous research indicated negative associations between religiosity and humour creation and appreciation. The present studies on 175 students (study 1) and 196 adults from married couples (study 2) investigated the links between religiosity and spirituality and the use of specific humour styles (assessed on the basis of Martin et al. (2003 Martin, RA, Puhlik-Doris, P, Larsen, G, Gray, J and Weir, K. 2003. Individual differences in uses of humor…
Identities, Values, and Religion: A Study Among Muslim, Other Immigrant, and Native Belgian Young Adults After the 9/11 Attacks
Individual identity statuses (Marcia, 1980) and collective (national and transnational) identities; value (Schwartz, 1992) hierarchies and priorities; religion-spirituality; social desirability; and opinions related to the September 11, 2001 attacks were investigated in 3 groups of young adults living in Belgium (N = 246): native Belgians, immigrants from Muslim Mediterranean countries, and immigrants from other countries. Similar patterns were f…
Prosocial Behavior and Religion: New Evidence Based on Projective Measures and Peer Ratings
An important discrepancy seems to exist between self-reports and laboratory studies regarding prosociality among religious people. Some have even suggested that this involves moral hypocrisy on the part of religious people. However, the assumption of the four studies reported here is that the impact of religiousness on prosociality is limited but exists, and does not reflect self-delusion. In Study 1 (N= 106), religious young adults tended not to…
Jewish Identity, Values, and Religion in a Globalized World: A Study of Late Adolescents
Multiple identities are becoming an increasingly important issue in a globalized world. This study examines the interference of Jewish identity with other collective identities, national and transnational, as well as the influence of religion and values on Jewish and other collective identities in Jewish late adolescents in Belgium. We compared data with those of a previous study on native Belgians and Muslim immi-grants (Saroglou & Galand, 2004)…
Nonconscious influences of religion on prosociality: A priming study
Past literature on the automaticity of social behavior indicates that priming a concept automatically activates related behavioral schemas. In the two present studies we examined the impact of religion on prosociality. In the first study, we tested the impact of subliminal priming of religious concepts on prosocial behavior intentions. We found a main effect of this priming, moderated by valence: prosocial behavior tendencies were stronger when p…
Positive emotions as leading to religion and spirituality
A great deal of research has shown that a variety of negative events and emotions can increase religion and spirituality. We argue that positive events and emotions (that imply some self-transcendence) can increase religion and spirituality. In two experiments, participants (N = 91 and N = 87) were exposed to a neutral video or one of three videos eliciting positive emotions: humor, appreciation of nature, and wonder at childbirth. Religiousness …
Feeling Good, but Lacking Autonomy: Closed-Mindedness on Social and Moral Issues in New Religious Movements
Joining and leaving a new religious movement: A study of ex-members’ mental health
The impact of membership in new, often socially contested, religious movements (NRMs) on mental health of members and ex-members is still a controversial question in the psychological literature. In the present study, we interviewed 20 ex-members of various NRMs who also completed questionnaires measuring several cognitive (need for closure, world assumptions) and affective-emotional (parental and adult attachment, social relationships, depressio…
Individual Differences in Religion and Spirituality: An Issue of Personality Traits and/or Values
Personality, in terms of both strict personality traits (five factors) and their cultural adaptations (e.g., values), has systematically been found to predict religion. This article focuses on three issues that still remain unclear: predictiveness of personality facets versus the five factors; predictiveness of values versus personality; and similarities and differences between religiosity and spirituality in their associations with personality a…
Host society's dislike of the Islamic veil: The role of subtle prejudice, values, and religion
Religiousness as a Cultural Adaptation of Basic Traits: A Five-Factor Model Perspective
Individual differences in religiousness can be partly explained as a cultural adaptation of two basic personality traits,Agreeableness and Conscientiousness. This argument is supported by a meta-analysis of 71 samples ( N = 21,715) from 19 countries and a review of the literature on personality and religion. Beyond variations in effect magnitude as a function of moderators, the main personality characteristics of religiousness (Agreeableness and …
When authoritarianism meets religion: Sacrificing others in the name of abstract deontology
Authoritarianism is a stable construct in terms of individual differences (social attitudes based on personality and values), but its manifestations and behavioral outcomes may depend on contextual factors. In the present experiment, we investigated whether authoritarianism is sensitive to religious influences in predicting rigid morality. Specifically, we investigated whether authoritarians, after supraliminal religious priming, would show, in h…
Believing, Bonding, Behaving, and Belonging: The Big Four Religious Dimensions and Cultural Variation
When approaching religion from a cross-cultural psychological perspective, one faces questions regarding the universals and the specifics of religions across cultural contexts. On the basis of previous theorization and research, the author proposes a model that posits four basic dimensions of religion and individual religiosity that are partially distinct although interconnected: believing, bonding, behaving, and belonging. These dimensions are p…
Psychology of Culture and Religion: Introduction to the JCCP Special Issue
In introducing this Special Issue we first consider six ways of thinking about how culture and religion relate to each other: Religion may be part of culture, constitute culture, include and transcend culture, be influenced by culture, shape culture, or interact with culture in influencing cognitions, emotions, and actions. Second, we present the major current trends of relevant research from cross-cultural psychology, social and cultural psychol…
Religious Fundamentalism and Limited Prosociality as a Function of the Target
Two distinct research traditions have established that (a) religiosity implies prosocial tendencies, though limited to proximal targets, and (b) religious fundamentalism (RF) relates to prejudice, often because of underlying right-wing authoritarianism (RWA). Through two studies, we investigated the idea that RF, due to underlying religiosity, also predicts prosociality that is limited to proximal rather than distal targets. Specifically, we foun…
Is religion not prosocial at all? Comment on Galen (2012)
Galen (2012), critically reviewing recent research on religion and prosociality, concludes that the religious prosociality hypothesis is a (congruence) fallacy. The observed effects are not real: They only reflect stereotypes and ingroup favoritism, are due to secular psychological effects, are inconsistent, and confound (e.g., by ignoring curvilinear relationships) those low in religiosity with nonbelievers. In this commentary, a distinction is …
Intercultural non-conscious influences: Prosocial effects of Buddhist priming on Westerners of Christian tradition
Religious Prosociality and Aggression: It's Real
Individual religiosity relates to prosocial attitudes, behavioral intentions, and behaviors of minimal (no/low cost; limited to in-group members) prosociality in hypothetical situations. Yet evidence on religious prosociality through other-oriented, costly helping behavior in real life is still to be documented. Similarly, religiosity relates to cognitive, emotional, and attitudinal components of prejudice toward moral out-groups. Evidence on rea…
East Asian Religious Tolerance-A Myth or a Reality? Empirical Investigations of Religious Prejudice in East Asian Societies
Is East Asian religious tolerance, as opposed to Western monotheistic prejudice, a stereotype or a reality? Based on theoretical and empirical evidence, we hypothesized low prejudice as a function of East Asian religiosity. We examined whether this holds true for interreligious, anti-atheist, ethnic, and anti-gay prejudice. In Study 1, analysis of the International Social Survey Program (ISSP) 2008 data from Eastern religious and Christian sample…
Personality and Religion
Psychology (32 works) · Social Psychology (32 works) · Religion, Spirituality, and Psychology (21 works) · Religiosity (18 works) · Sociology (16 works) · Cultural Differences and Values (14 works) · Political science (13 works) · Religion and Society Interactions (12 works) · Social and Intergroup Psychology (10 works) · Social Psychology (10 works)