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"The Psychology of Political Polarization was inspired by the notion that to understand the momentum of radical political movements, it is important to understand the attitudes of individual citizens who support such movements. Leading political psychologists have contributed to this important book, in which they share their latest ideas about political polarization; a complex phenomenon that cannot be traced back to a single cause, and that is associated with intolerance, overconfidence, and irrational beliefs. The book explores the basis of political polarization as being how citizens think and feel about people with a different worldview, how they perceive minority groups, and how much they trust leaders and experts on pressing societal issues such as climate change, health, international relations, and poverty. The chapters are organized into two sections that examine what psychological processes and what social factors contribute to polarization among regular citizens. The book also describes practical strategies and interventions to depolarize people. The book offers a state-of-the-art introduction to the psychology of political polarization which will appeal to academic market and political professionals"--

"Punishment of offenders is one of the most universal features of human behavior. Across time and cultures it has been common for people to punish offenders, and one can easily find examples of punishment among ancient hunter-gatherers, in holy scriptures, in popular culture, and in contemporary courts of law. Punishment is not restricted to criminal offenders, but emerges within all spheres of our social life, including corporations, public institutions, traffic, sports matches, schools, parenting, and more. Punishment strongly influences what we think, how we feel, and what we do. The Moral Punishment Instinct asserts that people possess a hard-wired tendency to aggress against those who violate the norms of their group. We have evolved this instinct because of its power to control behavior by curbing selfishness and free-riding, thereby providing incentives to stimulate the mutual cooperation that ancient hunter-gatherers needed in order to survive in challenging natural environments. In this book, Jan-Willem van Prooijen methodically describes how punishment originates from moral emotions, stimulates cooperation, and shapes the social life of human beings. Guided by a host of recognizable and relatable examples, this book illuminates how the moral punishment instinct manifests itself among a variety of modern human cultures, children, tribes of hunter-gatherers, and even non-human animals-all while accounting for the role of this instinct in religion, war, racial bias, restorative justice, gossip, torture, and radical terrorism. "--

Dishonesty is ubiquitous in our world. The news is frequently filled with high-profile cases of corporate fraud, large-scale corruption, lying politicians, and the hypocrisy of public figures. On a smaller scale, ordinary people often cheat, lie, misreport their taxes, and mislead others in their daily life. Despite such prevalence of cheating, corruption, and concealment, people typically consider themselves to be honest, and often believe themselves to be more moral than most others. This book aims to resolve this paradox by addressing the question of why people are dishonest all too often. What motivates dishonesty, and how are people able to perceive themselves as moral despite their dishonest behaviour? What personality and interpersonal factors make dishonesty more likely? And what can be done to recognize and reduce dishonesty? This is a fascinating overview of state-of-the-art research on dishonesty, with prominent scholars offering their views to clarify the roots of dishonesty.

"The punishment of norm violators has fostered cooperation and thus helped small groups of early human hunters and gatherers to survive (Greene, 2014). The "moral punishment instinct" (van Prooijen, 2018) is a part of human nature, and punitive practices can be found in every society. At the same time, punitive practices vary enormously between societies and over time. In his social history of prison reform in the late 18th and early 19th century, Ignatieff (1978) traced how punishments directed at the body, such as whipping or public hanging, were replaced by solitary confinement as a new form of punishment directed at the mind. Although the "birth of the prison" (Foucault, 1977 (1975)) has been copied around the globe, large differences in its use remain. While growing prison populations in the United States of America, the United Kingdom and other liberal democracies point to more retributionist penal philosophies since the late 1960s (Garland, 2012), Japan has emphasized reintegrative shaming and restorative justice (Braithwaite, 1989) in its response to norm violations"--