Just world theory

Just-world theory posits that people want to believe in a fair world for a sense of control and security and generate ideologies in order to maintain this belief, for example by justifying inequality or unfortunate events. 

A critique of just world theory as a sole explanation of ideology is that it does not explain the differences between ideologies

The just-world hypothesis or just-world fallacy is the cognitive bias that assumes that “people get what they deserve” – that actions will necessarily have morally fair and fitting consequences for the actor. Fair is not everyone getting the same thing- it’s each one getting what they deserve

For example, the assumptions that noble actions will eventually be rewarded and evil actions will eventually be punished fall under this hypothesis. 

In other words, the just-world hypothesis is the tendency to attribute consequences to—or expect consequences as the result of— either a universal force that restores moral balance or a universal connection between the nature of actions and their results. 

This belief generally implies the existence of cosmic justice, destiny, divine providence, desert, stability, order, or karma. It is often associated with a variety of fundamental fallacies, especially in regard to rationalizing suffering on the grounds that the sufferers “deserve” it.

The hypothesis popularly appears in the English language in various figures of speech that imply guaranteed punishment for wrongdoing, such as: “you got what was coming to you”, “what goes around comes around”, “chickens come home to roost”, “everything happens for a reason”, and “you reap what you sow”. 

This hypothesis has been widely studied by social psychologists since Melvin J. Lerner conducted seminal work on the belief in a just world in the early 1960s.[1] Research has continued since then, examining the predictive capacity of the hypothesis in various situations and across cultures, and clarifying and expanding the theoretical understandings of just-world beliefs.

Emergence

Many philosophers and social theorists have observed and considered the phenomenon of belief in a just world, going back to at least as early as the Pyrrhonist philosopher Sextus Empiricus, writing circa 180 CE, who argued against this belief.[3] Lerner’s work made the just-world hypothesis a focus of research in the field of social psychology. Aristotelian ethics views “justice” as the chief of the virtues, moral sense being deeply rooted in the nature of humans as social and rational animals.

Melvin Lerner

Lerner was prompted to study justice beliefs and the just-world hypothesis in the context of social psychological inquiry into negative social and societal interactions. Lerner saw his work as extending Stanley Milgram’s work on obedience. He sought to answer the questions of how regimes that cause cruelty and suffering maintain popular support, and how people come to accept social norms and laws that produce misery and suffering.

Lerner’s inquiry was influenced by repeatedly witnessing the tendency of observers to blame victims for their suffering. During his clinical training as a psychologist, he observed treatment of mentally ill persons by the health care practitioners with whom he worked. Although Lerner knew them to be kindhearted, educated people, they often blamed patients for the patients’ own suffering.Lerner also describes his surprise at hearing his students derogate (disparage, belittle) the poor, seemingly oblivious to the structural forces that contribute to poverty.[5] The desire to understand the processes that caused these phenomena led Lerner to conduct his first experiments on what is now called the just-world hypothesis.

Early evidence

In 1966, Lerner and his colleagues began a series of experiments that used shock paradigms to investigate observer responses to victimization. In the first of these experiments conducted at the University of Kansas, 72 female participants watched what appeared to be a confederate receiving electrical shocks for her errors during a learning task (learning pairs of nonsense syllables). Initially, these observing participants were upset by the victim’s apparent suffering. But as the suffering continued and observers remained unable to intervene, the observers began to reject and devalue the victim. Rejection and devaluation of the victim was greater when the observed suffering was greater. But when participants were told the victim would receive compensation for her suffering, the participants did not derogate the victim.Lerner and colleagues replicated these findings in subsequent studies, as did other researchers.

Theory

To explain these studies’ findings, Lerner theorized that there was a prevalent belief in a just world. A just world is one in which actions and conditions have predictable, appropriate consequences. These actions and conditions are typically individuals’ behaviors or attributes. The specific conditions that correspond to certain consequences are socially determined by a society’s norms and ideologies. Lerner presents the belief in a just world as functional: it maintains the idea that one can influence the world in a predictable way. Belief in a just world functions as a sort of “contract” with the world regarding the consequences of behavior. This allows people to plan for the future and engage in effective, goal-driven behavior. Lerner summarized his findings and his theoretical work in his 1980 monograph The Belief in a Just World: A Fundamental Delusion.

Lerner hypothesized that the belief in a just world is crucially important for people to maintain for their own well-being. But people are confronted daily with evidence that the world is not just: people suffer without apparent cause. Lerner explained that people use strategies to eliminate threats to their belief in a just world. These strategies can be rational or irrational. Rational strategies include accepting the reality of injustice, trying to prevent injustice or provide restitution, and accepting one’s own limitations. Non-rational strategies include denial, withdrawal, and reinterpretation of the event.

There are a few modes of reinterpretation that could make an event fit the belief in a just world. One can reinterpret the outcome, the cause, and/or the character of the victim. In the case of observing the injustice of the suffering of innocent people, one major way to rearrange the cognition of an event is to interpret the victim of suffering as deserving.Specifically, observers can blame victims for their suffering on the basis of their behaviors and/or their characteristics.[8] Much psychological research on the belief in a just world has focused on these negative social phenomena of victim blaming and victim derogation in different contexts.

An additional effect of this thinking is that individuals experience less personal vulnerability because they do not believe they have done anything to deserve or cause negative outcomes.[2] This is related to the self-serving bias observed by social psychologists.

Many researchers have interpreted just-world beliefs as an example of causal attribution. In victim blaming, the causes of victimization are attributed to an individual rather than to a situation. Thus, the consequences of belief in a just world may be related to or explained in terms of particular patterns of causal attribution.