Knowledge that Transforms

Drawing on institutional theory and discursive psychology, this article elucidates how actors use emotion discourse to undermine the legitimacy of consumer practices. Based on an empirical investigation of the bullfighting controversy in Spain, our work shows how activists engage in the production and circulation of compelling emotional prototypes of their adversaries. Such emotional prototypes constitute the discursive foundations of a pathic stigma, which, once established, taints the identity of the social groups associated with the practice. Our work frames the centrality of pathic stigmatization as a cultural mechanism mediating the relationship between emotion discourse and the subsequent delegitimization of consumer practices. We make three key contributions to the literature: we advance a rhetorical perspective on emotions and their role in deinstitutionalization processes; we further develop the theory of marketplace sentiments by showing how sentiments operate downstream; and we provide evidence of the sociocultural mechanisms underpinning the emotional vilification, stereotyping and stigmatization of consumer collectives.

Past research demonstrates that reminders of one’s own mortality can lead to materialistic and self-serving consumer behaviors. In contrast, across five studies, we explore a condition under which mortality salience (MS) leads to increased tendency to give away one’s possessions—when the donation act is high in transcendence potential. We propose and find that consumers are more likely to donate their possessions to charity under MS (vs. comparison conditions) when the product is considered highly (vs. not highly) connected to the self. Moreover, we demonstrate that this tendency manifests only when transcendence is attainable through donation. In support of the proposition of transcendence as the underlying mechanism, the observed effects are attenuated under conditions where: (1) transcendence has already been satiated via alternative means or (2) the donated possession will not transcend the self (i.e., its physical integrity is lost by being broken down and recycled). The theoretical and practical implications of the work are discussed.

Some life transitions are difficult and prolonged, such as becoming an independent adult, forming a family, or adopting healthy consumption habits. Permanent liminality describes transitions that can span years and even a lifetime with no anticipated end. To understand how consumers are caught in permanent liminality, we examine how Pentecostal converts consume religious services in their difficult transition from the secular “world” to Pentecostalism. We draw on the concept of in/dividual personhood to explain how the Pentecostal dividual is coconstituted in an endless movement between the undesired “worldly” in/dividual and the contiguous incorporation into the desired Pentecostal in/dividual and structure. Pentecostals’ permanent liminality thus involves ongoing cycles of separation and incorporation within zones of indeterminacy, in which neither separation nor incorporation is ever completed. This theoretical framework explains the unfinished transition of Pentecostal converts as contested dividuals. We extend this theoretical explanation for future research on liquid modernity and consumers caught in permanent liminality.

Like homes, neighborhoods, and cities, retail locations offer significant opportunities for attachment far from domestic spheres. In commercial settings, consumers construct personal geographies, and find stable references for their lives. Our work advances previous consumer research by showing how these relationalities are situated, implicitly unstable and often impermanent. Individuals attach to commercial spaces in multiple ways, through both immediate and slow processes. We theorize that multiple affordances of spaces—whether sensual, symbolic, or cerebral—trigger meaningful ties, stimulate new affective and practice repertoires and may exert a transformative power in personal biographies. Bonds evolve in tandem with individuals’ life courses and are also impacted by events beyond consumers’ control, such as store closures. Whether disruptive or constructive, detachments can precipitate constructive change, allowing individuals to mobilize the emotional and cognitive resources at the base of their affective bond with treasured places, and redirect these assets more effectively. Forced and voluntary detachment from retail spaces are thus interpreted as integral and complementary components of attachment.

This article brings the sociological theory of governmentality to bear on a longitudinal analysis of American presidential speeches to theorize the formation of the citizen-consumer subject. This 40-year historical analysis—which extends through four economic recessions and the presidential terms of Ronald Reagan, Bill Clinton, George W. Bush, and Barack Obama—illustrates the ways in which the national mythology of the American Dream has been linked to the political ideology of the state to create the citizen-consumer subject in the United States. The quantitative and qualitative analysis of the data demonstrates 1) the consistent emphasis on responsibility as a key moral value, albeit meshed with ideals of liberalism and libertarianism at different presidential periods; 2) that the presidents iteratively link the neoliberal political ideology and the national mythology of the American Dream through a sophisticated morality play myth, wherein they cast the citizen-consumer as a responsible moral hero on a journey to achieve the American Dream; and 3) that the presidents use three main dispositives—disciplinary, legal, and security—to craft the citizen-consumer subject in their response to economic recessions. These findings extend prior consumer research on consumer subjectivity, consumer moralism, marketplace mythology, and politics of consumption.

This research proposes that consumers vary in their response to company moral transgressions as a function of power distance belief (PDB), which is the extent that consumers accept inequality (a prominent moral principle). Specifically, consumers with lower PDB tend to feel more empathy for victims, which in turn heightens harm perceptions and negative moral emotions, leading to less favorable reactions toward the transgressing company. A series of nine studies and four supplementary experiments provides converging evidence for the PDB effect and underlying empathy-based process, while identifying victim salience and company crisis response strategy as theoretically and pragmatically relevant moderators. Specifically, the PDB effect emerges when victim salience is high (evoking greater empathy among lower-PDB consumers) but is attenuated when victim salience is low (and empathy is not evoked). Likewise, the PDB effect on company evaluations can be mitigated when the transgressing company offers both an apology and remedy, which together signal the company’s empathy for victims and remedy for harm that are salient to low-PDB consumers. Together, these findings shed light on how consumer reactions to company moral transgressions vary by culture, transgression characteristics, and company response strategies, providing guidance to companies in crisis.

We demonstrate that natural products are more strongly preferred when used to prevent a problem than when used to cure a problem (the prevent/cure effect). This organizing principle explains variation in the preference for natural across distinct product categories (e.g., food vs. medicine), within product categories (e.g., between different types of medicines), and for the same product depending on how it is used (to prevent or to cure ailments). The prevent/cure effect is driven by two factors: lay beliefs about product attributes and importance of product attributes. Specifically, (a) consumers hold lay beliefs that natural products are safer and less potent and (b) consumers care more about safety and less about potency when preventing as compared to when curing, which leads to a stronger preference for natural when preventing. Consistent with this explanation, when natural products are described as more risky and more potent, reversing the standard inferences about naturalness, then natural products become more preferred for curing than for preventing. This research sheds light on when the marketing of “natural” is most appealing to consumers.

Autonomous vehicles (AVs) are expected to soon replace human drivers and promise substantial benefits to society. Yet, consumers remain skeptical about handing over control to an AV. Partly because there is uncertainty about the appropriate moral norms for such vehicles (e.g., should AVs protect the passenger or the pedestrian if harm is unavoidable?). Building on recent work on AV morality, the current research examined how people resolve the dilemma between protecting self versus a pedestrian, and what they expect an AV to do in a similar situation. Five studies revealed that participants considered harm to a pedestrian more permissible with an AV as compared to self as the decision agent in a regular car. This shift in moral judgments was driven by the attribution of responsibility to the AV and was observed for both severe and moderate harm, and when harm was real or imagined. However, the effect was attenuated when five pedestrians or a child could be harmed. These findings suggest that AVs can change prevailing moral norms and promote an increased self-interest among consumers. This has relevance for the design and policy issues related to AVs. It also highlights the moral implications of autonomous agents replacing human decision-makers.

This article explores the consequences of psychological ownership going beyond the specific relationship with the possession to guide behavior in unrelated situations. Across seven studies, we find that psychological ownership leads to a boost in self-esteem, which encourages individuals to be more altruistic. In addition, we show that the effect of psychological ownership on prosocial behavior is not driven by self-efficacy, perceived power, reciprocity, feeling well-off, or affect. Examining materialism and mine-me sensitivity as individual differences moderating the effect of psychological ownership on prosocial behavior, we find that the effect does not hold for individuals low on materialism or mine-me sensitivity. Finally, we attenuate the effect of psychological ownership on prosocial tendencies by making the negative attributes of one’s possessions relevant.

A wealth of consumer research has proposed an experiential advantage: consumers yield greater happiness from purchasing experiences compared to material possessions. While this research stream has undoubtedly influenced consumer research, few have questioned its limitations, explored moderators, or investigated filedrawer effects. This has left marketing managers, consumers, and researchers questioning the relevance of the experiential advantage. To address these questions, the authors develop a model of consumer happiness and well-being based on psychological needs (i.e., autonomy, relatedness, self-esteem, and meaningfulness), and conduct an experiential advantage meta-analysis to test this model. Collecting 360 effect sizes from 141 studies, the meta-analysis supports the experiential advantage (d = 0.383, 95% CI [0.336, 0.430]), of which approximately a third of the effect may be attributable to publication bias. The analysis finds differential effects depending on the type of dependent measure, suggesting that the experiential advantage may be more tied to relatedness than to happiness and willingness to pay. The experiential advantage is reduced for negative experiences, for solitary experiences, for lower socioeconomic status consumers, and when experiences provide a similar level of utilitarian benefits relative to material goods. Finally, results suggest future studies in this literature should use larger sample sizes than current practice.