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The lateral entorhinal cortex (LEC) and medial entorhinal cortex (MEC) are the two major cortical projections to the hippocampus. The discovery of a variety of functional cell types in MEC has greatly advanced our understanding of the functional anatomy of entorhinal-hippocampal circuits. However, the function of LEC and the behavioral correlates of LEC cells are still not fully understood. Wang et al. analyzed the firing properties of LEC and MEC neurons. They found that LEC and MEC used different reference frames, with LEC encoding objects egocentrically. Science , this issue p. 945 The lateral entorhinal cortex represents salient items in the environment in a self-referential framework. Episodic memory, the conscious recollection of past events, is typically experienced from a first-person (egocentric) perspective. The hippocampus plays an essential role in episodic memory and spatial cognition. Although the allocentric nature of hippocampal spatial coding is well understood, little is known about whether the hippocampus receives egocentric information about external items. We recorded in rats the activity of single neurons from the lateral entorhinal cortex (LEC) and medial entorhinal cortex (MEC), the two major inputs to the hippocampus. Many LEC neurons showed tuning for egocentric bearing of external items, whereas MEC cells tended to represent allocentric bearing. These results demonstrate a fundamental dissociation between the reference frames of LEC and MEC neural representations.

To succeed in a social world, we must be able to accurately estimate what others know. For example, teachers must anticipate student knowledge to plan lessons and communicate effectively. Yet one’s own knowledge consistently contaminates estimates about others’ knowledge. We examine how one’s knowledge influences the calibration and resolution of participants’ estimates of novices’ knowledge. Across four experiments, participants studied trivia questions and estimated the percentage of novice participants who would know the answer across multiple study/estimation rounds. When participants were required to answer the question before estimating what novices would know, studying the facts impaired both the calibration and resolution of the estimates. Studying the facts reduced the validity of one’s experiences for predicting novices’ knowledge, and estimators utilized their own experiences less when predicting novices’ knowledge as they studied. Experimentally reducing reliance on one’s own knowledge did not improve the accuracy of estimates. The results suggest that learning impairs the accuracy of judgments of others’ knowledge, not because estimators rely too heavily on their own experiences, but because estimators lack diagnostic cues about others’ knowledge.

This article uses meta-analysis to synthesize 137 experiments in 73 articles on the causes of unethical behavior. Results show that exposure to in-group members who misbehave or to others who benefit from unethical actions, greed, egocentrism, self-justification, exposure to incremental dishonesty, loss aversion, challenging performance goals, or time pressure increase unethical behavior. In contrast, monitoring of employees, moral reminders, and individuals' willingness to maintain a positive self-view decrease unethical conduct. Findings on the effect of self-control depletion on unethical behavior are mixed. Results also present subgroup analyses and several measures of study heterogeneity and likelihood of publication bias. The implications are of interest to both scholars and practitioners. The article concludes by discussing which of the factors analyzed should gain prominence in public administration research and uncovering several unexplored causes of unethical behavior.

Although individuals can derive substantial benefits from exchanging information and ideas, many individuals are reluctant to seek advice from others. We find that people are reticent to seek advice for fear of appearing incompetent. This fear, however, is misplaced. We demonstrate that individuals perceive those who seek advice as more competent than those who do not. This effect is moderated by task difficulty, advisor egocentrism, and advisor expertise. Individuals perceive those who seek advice as more competent when the task is difficult rather than when it is easy, when people seek advice from them personally rather than when they seek advice from others and when people seek advice from experts rather than from nonexperts or not at all. This paper was accepted by Yuval Rottenstreich, judgment and decision making .

A volunteer’s dilemma exists when a prosocial act such as volunteering leaves the volunteer better off than if no one had volunteered but worse off than if someone else had volunteered. Ideally, a person would do what others are not doing. Research has identified psychological processes and judgmental heuristics affecting the likelihood of volunteering. People volunteer inasmuch as the other person is psychologically close, they project their own choice to others, they believe that they volunteer more than others, and they ascribe moral value to volunteering. These heuristics promote volunteering and tend to create value, but they also create risks of overvolunteering. These heuristics are discussed in the context of egocentric perception and concern with reputation.

We examine the relation between a measure of male CEOs' facial masculinity and financial misreporting. Facial masculinity is associated with a complex of masculine behaviors (including aggression, egocentrism, riskseeking, and maintenance of social status) in males. One possible mechanism for this relation is that the hormone testosterone influences both behavior and the development of the face shape. We document a positive association between CEO facial masculinity and various misreporting proxies in a broad sample of S&P1500 firms during 1996–2010. We complement this evidence by documenting that a CEO's facial masculinity predicts his firm's likelihood of being subject to an SEC enforcement action. We also show that an executive's facial masculinity is associated with the likelihood of the SEC naming him as a perpetrator. We find that facial masculinity is not a measure of overconfidence. Finally, we demonstrate that facial masculinity also predicts the incidence of insider trading and option backdating.

Collective narcissism—a phenomenon in which individuals show excessively high regard for their own group—is ubiquitous in studies of small groups. We examined how Americans from the 50 U.S. states (N = 2,898) remembered U.S. history by asking them, “In terms of percentage, what do you think was your home state’s contribution to the history of the United States?” The mean state estimates ranged from 9% (Iowa) to 41% (Virginia), with the total contribution for all states equaling 907%, indicating strong collective narcissism. In comparison, ratings provided by nonresidents for states were much lower (but still high). Surprisingly, asking people questions about U.S. history before they made their judgment did not lower estimates. We argue that this ethnocentric bias is due to ego protection, selective memory retrieval processes involving the availability heuristic, and poor statistical reasoning. This study shows that biases that influence individual remembering also influence collective remembering.

Religion is becoming increasingly salient in and around, but not confined to, the American workplace. The rise of openly faith-based organizations and discourse surrounding the role and importance of spirituality are just a couple of the indicators that religion, in its various guises, is playing a role in organizational life. With few exceptions, however, scholarly research has sidestepped the issue of religion, and, perhaps unwittingly, discourse surrounding spirituality seems to imply that religion is a benign and positive force. Rather than implicitly or explicitly assuming that religion is a benign, positive force in organizations, in this paper, we suggest that organizational scholars need to rigorously address the potential consequences of religion at work in a dispassionate manner that acknowledges both the benefits/adaptive outcomes and the challenges/maladaptive outcomes. Specifically, adopting primarily a psychological approach, we theorize about two fundamental tensions produced by contemplations about religion and the concept of God at work and the conditions under which benefits versus challenges may prevail. These exemplary tensions, virtuousness versus \"more-virtuous-than-thou\" and prosociality and ethicality versus egocentrism, highlight the fact that religion has the potential to result in both adaptive and maladaptive outcomes for organizations and their members. Importantly, for each tension, we theorize about the initial conditions under which beneficial/adaptive or challenging/maladaptive outcomes will prevail. We also explore the critical role that the wider context plays in understanding these tensions and how religion affects organizational life.

Although disaster-related posttraumatic stress symptoms (PTSS) typically decrease in intensity over time, some youth continue to report elevated levels of PTSS many years after the disaster. The current study examines two processes that may help to explain the link between disaster exposure and enduring PTSS: caregiver emotion socialization and youth recollection qualities. One hundred and twenty-two youth (ages 12 to 17) and their female caregivers who experienced an EF-4 tornado co-reminisced about the event, and adolescents provided independent recollections between 3 and 4 years after the tornado. Adolescent individual transcripts were coded for coherence and negative personal impact, qualities that have been found to contribute to meaning making. Parent–adolescent conversations were coded for caregiver egocentrism, a construct derived from the emotion socialization literature to reflect the extent to which the caregiver centered the conversation on her own emotions and experiences. Egocentrism predicted higher youth PTSS, and this association was mediated by the coherence of adolescents’ narratives. The association between coherence and PTSS was stronger for youth who focused more on the negative personal impacts of the tornado event during their recollections. Results suggest that enduring tornado-related PTSS may be influenced in part by the interplay of caregiver emotion socialization practices and youth recollection qualities.

Moral Foundations Theory (MFT) explains liberal-conservative differences as arising from different moral intuitions, with liberals endorsing \"individualizing\" foundations (Harm and Fairness) and conservatives also endorsing \"binding\" foundations (Authority, Respect, and Purity). We argue these labels misconstrue ideological differences and propose Evolutionary-Coalitional Theory as an alternative, explaining how competitive dynamics in the ancestral social environment could produce the observed ideological differences. We test against MFT across three studies. Study 1 shows the so-called \"binding\" orientation entails the threat-sensitivity and outgroup antagonism predicted by that is, an authoritarian motive. Similarly, Study 2 shows the so-called \"individualizing\" orientation is better described as a universalizing motive, one reflecting a broader set of moral commitments (e.g., to nature) and a broader sociality than the egocentrism implied by MFT. Study 3 provides a factor analysis reducing \"binding\" to authoritarianism and \"individualizing\" to universalism, with the latter loading against social dominance orientation (SDO). A hierarchical regression then provides additional evidence for showing this dominating motive (SDO) accounts for variance in conservatism that MFT leaves unexplained. Collectively, these three studies suggest that offers a more accurate and precise explanation of the key psychological differences between liberals and conservatives.