Risk perception, illusory superiority, and personal responsibility during COVID-19: An experimental study of attitudes to staying home

Here are some highlights from this new academic paper:

* there are prominent examples where communications regarding desired behaviour during the COVID-19 pandemic largely fall into one of two classes: imperative messaging, and communication that invites personal responsibility and reasoning from the public. The communications that invoke personal responsibility are often part of a strategy to create or maintain civic engagement, whereas the imperative simplifies the task at hand, a strategy that appears to follow the (often criticised) deficit model. The deficit model homogenises the audience and communicates information that serves to fill a deficit in knowledge (Meyer, 2016). Such an approach is often not beneficial for civic engagement, but when risks are high and without ambiguity, instrumental discourse can work well (Renn, 2008). In contrast, communication that encourages civic engagement (or community engagement) can enhance the effectiveness of containment measures in public health emergencies (Renn, 2008, 2020), and increase the likelihood of cooperation by the public (Head, 2011).

* People have a general tendency to view their own actions more favourably, which is called self-serving bias (Mezulis et al., 2004), and to view themselves as better than average, illusory superiority (Zell et al., 2020). This could also be the case for pandemic response behaviour, such that people will falsely believe their physical distancing behaviour is more rigorous than that of others. This is potentially harmful because if people believe that they have acted morally (because they think they are comparatively rigorously physical distancing), they will be more likely to behave immorally later (Blanken et al., 2015), which could be a reason for suboptimal compliance. This counterintuitive behaviour pattern is called moral licensing.

* The imperative framing was more effective than the framing invoking personal responsibility at encouraging stringent attitudes to staying home in general, and particularly in low and minimal-risk scenarios.

* Understanding loophole reasoning is critical for COVID-19 because even a low number of people finding loopholes for themselves can have devastating effects (Donnarumma & Pezzulo, 2020). Illusory superiority may lead to moral licensing, and thus a self-loophole. That is, people may not a priori believe they are more justified in going out, but if they believe they have been morally ‘good’ by self-isolating rigorously, then they may be more likely to behave immorally and transgress (through moral licensing).

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Luke and Paul play cricket (12-22-21)

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A Safe Place For You In Queensland

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Why Has Bad Behavior Skyrocketed? (12-12-21)

00:00 The Game: A Portrait of Scott Morrison, https://lukeford.net/blog/?p=142462
07:00 Elliott Blatt joins
20:00 The quality of life has gone downhill in San Francisco, Los Angeles
30:00 Elliott is bullish about America
48:00 Trolling and its downsides
50:00 Building friendships while minimizing social obligations
1:00:00 Dooovid joins
1:23:00 Dooovid quits dope
1:25:00 Elliott on Mushrooms
1:35:00 Christian Science, Seventh-Day Adventism
1:39:00 Not many rappers in Sydney
1:41:00 Dooovid’s rap management

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The Game: A Portrait of Scott Morrison

Sean Kelly’s book was published November 1, 2021. It’s from a left-wing perspective and it is thoughtful:

* In 2010, towards the end of the year, when most politicians were already on holiday, fifty asylum seekers died in a wreck…. The survivors of the wreck were detained on the island but asked that their dead family members be buried on the mainland. The Labor government agreed. Nine weeks later, near the end of summer, several were flown to Sydney, along with other relatives of the dead, to attend the funerals….

The Canberra Times recounted an extraordinary political attack:
Opposition immigration spokesman Scott Morrison told 2GB radio he believed Australians would be ‘angry’ to learn the Government was paying for grieving families to fly from Christmas Island to the mainland to attend the funerals.
‘Well, there’s nothing in the refugee convention which covers this situation and places an obligation on us and I think people would be, rightly from what they’ve heard, angry about this,’ Morrison said. ‘I think they’ll be wanting an explanation from the minister.’ And they did: talkback radio switchboards, from 2GB to Canberra’s 666 ABC, lit up with irate callers. Morrison repeated his criticism of the Government paying for the funerals throughout the day of the funeral.
That night television bulletins carried heart-rending scenes of a woman screaming and collapsing collapsing in grief, and a bereft little boy now identified as nine-year-old Seena Akhlaqi Sheikhdost, who lost both parents and a brother in the tragedy, clinging to relatives for comfort.

* Morrison was also asked about the Uluru Statement from the Heart, then a year old. With no preamble, Morrison – perhaps to placate the members of his party upset by his proposal for a new Indigenous day – stated his position: ‘I don’t support a third chamber.’
The Uluru Statement from the Heart had been agreed upon, after formal discussions lasting two years, at a meeting of Indigenous people near the great and sacred rock Uluru, in the middle of a desert in the middle of Australia, on the fiftieth anniversary of the 1967 referendum. The statement connects present harm to ancient wrongs, and calls for redress and repair. One form that should take, the statement says, is a Voice for Indigenous Australians enshrined in the Constitution.
In the plainness of its language and the clarity of its arguments, the Uluru Statement from the Heart is one of the most beautiful documents in Australian history. It has the potential to be one of the most significant. Here is a small section (the full statement is less than 500 words long):
Proportionally, we are the most incarcerated people on the planet. We are not an innately criminal people. Our children are aliened from their families at unprecedented rates. This cannot be because we have no love for them. And our youth languish in detention in obscene numbers. They should be our hope for the future.
These dimensions of our crisis tell plainly the structural nature of our problem. This is the torment of our powerlessness We seek constitutional reforms to empower our people and take a rightful place in our own country. When we have power over our destiny our children will flourish. They will walk in two worlds and their culture will be a gift to their country.

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