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Values and Public Opinion  

Paul Goren

It is established that values influence public opinion and political behavior. Multiple points of difference have emerged in the study of values and mass politics. First, different groups of scholars emphasize different sets of values. At the most fundamental level, researchers distinguish between core political values and core human values. Core political values are abstract beliefs about government, society, and public affairs. This line of research developed in political science. Core human values are abstract, transsituational beliefs about desirable end states and modes of conduct that can be rank-ordered in terms of personal importance. Human values are associated with research from social and cross-cultural psychology. The presence of two distinct streams of research raises questions about the conceptual, methodological, and theoretical differences between core political values and core human values. The principal differences are as follows. First, social psychologists define human values with greater conceptual precision, depth, and breadth than political scientists define political values. Second, the degree of semantic separation between the measures of values and political judgments is much greater for human values. This makes it harder for analysts to establish that values predict political opinions, and thus, serves as a conservative force in testing hypotheses about values-politics linkages in the public mind. As well, the empirical foundation validating the measurement of human values far surpasses the evidentiary basis validating political values. Third, theories of value-based reasoning and political choice are more plausible and possess greater analytical utility relative to political value theories. In short, human values are preferable to political values on conceptual, methodological, and theoretical grounds.


The Impact and Conceptualization of Religious Identity Across Disciplinary Perspectives  

K. Amber Curtis and Laura R. Olson

Religion is among the most powerful forces in the world and therefore one of the most prominent sources of both individual and group identification. Because of this, scholars have spent decades attempting to pinpoint its impact on numerous psychological, social, and political outcomes. A review of extant work shows religion in general (and religious identity in particular) affects mental and physical health; social relations, outgroup hostility, and conflict; and political attitudes and behavior. Importantly, however, the social scientific study of religion has conceptualized and operationalized religious “identity” along different lines: sociologists and political scientists typically define it as religious affiliation (assessed demographically or by self-placement into nominal religious categories) or religiosity (based on one’s frequency of worship attendance and/or how personally “important” one feels religion is), while social psychologists show greater interest in how psychologically central religion is to one’s self-concept. These distinct approaches underscore that scholars have both meant disparate things by their usage of “identity” and “identification,” as well as measured each term in nonequivalent ways. Moving forward, greater interdisciplinary dialogue—and ideally the establishment of a common metric—would be beneficial in order to better isolate why religion is a more central social identity for some people than others; the extent to which identification with religion overlaps with religiosity; where religious identity fits in among the multitude of identity options with which citizens are confronted; and how the determinants of strong versus weak religious identification vary across person, context, and religious tradition.


Psychophysiology in Political Decision-Making Research  

Mathew V. Hibbing, Melissa N. Baker, and Kathryn A. Herzog

Since the early 2010s, political science has seen a rise in the use of physiological measures in order to inform theories about decision-making in politics. A commonly used physiological measure is skin conductance (electrodermal activity). Skin conductance measures the changes in levels of sweat in the eccrine glands, usually on the fingertips, in order to help inform how the body responds to stimuli. These changes result from the sympathetic nervous system (popularly known as the fight or flight system) responding to external stimuli. Due to the nature of physiological responses, skin conductance is especially useful when researchers hope to have good temporal resolution and make causal claims about a type of stimulus eliciting physiological arousal in individuals. Researchers interested in areas that involve emotion or general affect (e.g., campaign messages, political communication and advertising, information processing, and general political psychology) may be especially interested in integrating skin conductance into their methodological toolbox. Skin conductance is a particularly useful tool since its implicit and unconscious nature means that it avoids some of the pitfalls that can accompany self-report measures (e.g., social desirability bias and inability to accurately remember and report emotions). Future decision-making research will benefit from pairing traditional self-report measures with physiological measures such as skin conductance.


The Political Effects of Religious Cues  

Aubrey Westfall and Özge Çelik Russell

Religion is a central and comprehensive identity for billions of people all over the world. Politicians and other political actors recognize the vitality of religion and use it for political purposes, deliberately signaling religion, religiosity, or religious values and connecting them to political outcomes or behaviors in an effort to influence the political preferences of religious practitioners. The most efficient way to make the connection between religion and politics is through religious cues. Religious cues create information shortcuts linking religious identity or values with a political candidate or issue. Religious cues are used by political and religious actors in secular and religious contexts and are typically one of two general types: identity cues, which engage an individual’s religious identity and activate an in-group/out-group effect, and linkage cues, which link religious values or beliefs with an issue or candidate. Identity cues are particularly tricky to use in secular contexts because they have been shown to have strong alienating effects on nonreligious people, thereby defeating the intended purpose of the cue sender. For this reason, coded religious language called “implicit cues” is used with greater frequency in political discourse where only the religious cue receiver recognizes the religious cue for what it is. This strategy allows a political candidate to reap the benefits of the cue without risking alienation. While scholars have made substantial progress in using experimental methods to disentangle the ways religious cues influence political behavior, there is ample opportunity for more research exploring different types of religious cues and the way they interact with other forms of cues and identities. Furthermore, most of the research on religious cues has focused on Christian cues in the United States, and a more diverse range of religions and contexts should be explored to understand the way religious cues influence political behavior. Researchers should also expand the definition of “religious practitioners” to explore how religious cues influence the growing number of people who do not affiliate with a religion or engage in practices traditionally associated with religiosity but do identify as religious. This would help to expand conceptualization of political behavior to more accurately reflect lived political experiences. Embracing these opportunities will allow the scholarly community to gain a better understanding of the varied political dynamics of religious cueing, which offers insights into how fundamental identities and attitudes are linked, thereby shedding more light on the complex dynamics of political behavior.


Attitudes Toward Women and the Influence of Gender on Political Decision Making  

Mary-Kate Lizotte

There is a great deal of research, spanning social psychology, sociology, and political science, on politically relevant attitudes toward women and the influence of gender on individual’s political decision making. First, there are several measures of attitudes toward women, including measures of sexism and gender role attitudes, such as the Attitudes Toward Women Scale, the Old-Fashioned Sexism Scale, the Modern Sexism Scale, and the Ambivalent Sexism Inventory. There are advantages and disadvantages of these existing measures. Moreover, there are important correlates and consequences of these attitudes. Correlates include education level and the labor force participation of one’s mother or spouse. The consequences of sexist and non-egalitarian gender role attitudes include negative evaluations of female candidates for political office and lower levels of gender equality at the state level. Understanding the sources and effects of attitudes toward women is relevant to public policy and electoral scholars. Second, gender appears to have a strong effect on shaping men’s and women’s attitudes and political decisions. Gender differences in public opinion consistently arise across several issue areas, and there are consistent gender differences in vote choice and party identification. Various issues produce gender gaps, including the domestic and international use of force, compassion issues such as social welfare spending, equal rights, and government spending more broadly. Women are consistently more liberal on all of these policies. On average, women are more likely than men to vote for a Democratic Party candidate and identify as a Democrat. There is also a great deal of research investigating various origins of these gender differences. Comprehending when and why gender differences in political decision making emerge is important to policymakers, politicians, the political parties, and scholars.


Democratic Norms and Religion  

Gizem Arikan and Pazit Ben-Nun Bloom

In research on religiosity and support for democratic norms, two major debates stand out: The first concerns whether some religious traditions, such as Islam or Orthodox Christianity, are inherently undemocratic, and hence whether supporters of these traditions have antidemocratic orientations. The second debate is about whether religious orientations beyond religious identification foster or hinder support for democratic norms. Both debates may be resolved by conceptualizing both individual religiosity and support for democratic norms as multidimensional orientations. At the individual level, religiosity consists of belief, behavior, and belonging dimensions. Support for democratic norms consist of overt approval of democracy as the ideal system of governing the country and intrinsic support, which refers to an understanding of democracy as being primarily associated with liberal-democratic norms and institutions such as popular sovereignty, political equality, civil rights, and free elections. Religious belief is negatively associated with over support, and religious social behavior is positively associated with overt support. Yet, there is some evidence that the effect of religious social behavior on intrinsic support for democracy may not be positive. Recent scholarship is also interested in identifying the psychological mechanisms through which different religiosity dimensions affect support for democratic norms, as well as establishing the causal effects of religiosity dimensions by experimentally manipulating different facets of religiosity. Although the multidimensional approach to religiosity provides a general framework that explains the effect of religiosity on support for democratic norms, there is still substantive variation across time and different contexts to be explained. Avenues exist for future research in terms of theorizing and identifying the moderating effects of different factors, most obviously the religious context and the influence of religious elites and social networks.


Sunk Costs and Political Decision Making  

Charles A. Miller

The “sunk costs fallacy” is a popular import into political science from organizational psychology and behavioral economics. The fallacy is classically defined as a situation in which decision-makers escalate commitment to an apparently failing project in order to “recoup” the costs they have already sunk into it. The phenomenon is often framed as a good example of how real decision-making departs from the assumption of forward-looking rationality which underpins traditional approaches to understanding politics. Researchers have proposed a number of different psychological drivers for the fallacy, such as cognitive dissonance reduction, and there is experimental and observational evidence that it accurately characterizes decision-making in certain contexts. However, there is significant skepticism about the fallacy in many social sciences, with critics arguing that there are better forward-looking rational explanations for decisions apparently driven by a desire to recoup sunk costs – among them reputational concerns, option values and agency problems. Critics have also noted that in practical situations sunk costs are informative both about decision makers’ intrinsic valuation for the issue and the prospects for success, making it hard to discern a separate role for sunk costs empirically. To address these concerns, empirical researchers have employed a number of strategies, especially leveraging natural experiments in certain non-political decision making contexts such as sports or business, in order to isolate the effects of sunk costs per se from other considerations. In doing so, they have found mixed support for the fallacy. Research has also shown that the prevalence of the sunk costs fallacy may be moderated by a number of factors, including the locus of decision-making, framing, and national context. These provide the basis for suggestions for future research.