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Little is known about how religious-related beliefs (i.e. karmic beliefs and beliefs in a just world) might affect consumers to engage in more environmentally friendly behavior. Drawing on the justice motive theory, this study aims to explore the individual, complementary, congruent and incongruent impacts of karmic beliefs and belief in a just world on consumers’ proenvironmental consumption.

A sample of 736 consumers was recruited by means of a mall-intercept survey in the most populus cities in Vietnam. An advanced technique – polynomial regression with response surface analysis – was used to test the hypothesized model, whereas the PROCESS macro approach was used to estimate indirect effects.

The findings indicate that while karmic beliefs do not directly affect proenvironmental consumption, they can inspire environmentally friendly behaviors through belief in a just world. High levels of both beliefs enhance proenvironmental consumption, but imbalanced levels erode such behaviors. Importantly, the findings revealed gender differences concerning the role of religious beliefs in influencing proenvironmental consumption among male and female consumers.

The findings of this study offered several theoretical and managerial implications for proenvironmental consumption.

The research provides new insights into how religious beliefs (karmic beliefs and belief in a just world) affect, interact, balance and imbalance with each other to trigger proenvironmental consumption. The research also contributes to the sustainable consumption literature by indicating the mediation roles of belief in a just world and proenvironmental consumption intention in the relationship between beliefs in karma and actual proenvironmental consumption behavior, as well as offering empirical evidence about the gender differences regarding these relationships.

Little is known about how religious beliefs can motivate consumers to behave more pro-environmentally. Drawn on an integrated model of the theory of planned behavior, the norm activation model and the self-determination theory, this study aims to explore the effects of religious beliefs (especially, karmic beliefs (KB) and beliefs in a just world (BJW)) on consumers' pro-environmental behavior.

A sample of 736 consumers recruited from the eight most populous cities in Vietnam using the mall-intercept survey approach and structural equation modeling (SEM) was utilized to test the hypothesized model and hypotheses.

The findings indicate that KB and BJW can increase consumers' green intrinsic motivation, which subsequently encourages them to engage in pro-environmental consumption. Moreover, awareness of consequences (AOC) and ascription of responsibility (AOR) serially indirectly inspire consumers' sustainable consumption through serial mediators, including personal norms (PN), attitudes toward green products and green purchase intention.

Based on the findings, some theoretical and managerial implications for pro-environmental consumption are provided.

The study offers fresh perspectives on the role of religious beliefs in pro-environmental research. Additionally, this study sheds new light on the marketing literature by integrating the theory of planned behavior (TPB) and norm activation model (NAM) with self-determination theory (SDT) to explore the underlying mechanisms and effects of psychological components on consumers' pro-environmental behaviors.

Victims of online fraud face a high level of blame from their families, friends, professionals, the broader community and often from themselves. Victims are commonly perceived as stupid, gullible and undeserving of justice. The reasons for this are under-researched, and there are currently no satisfactory explanations of why victim-blaming occurs so frequently in cases of online fraud. This paper aims to propose a potential theoretical explanation for the high level of blame experienced by online fraud victims.

Lerner’s Belief in a Just World (BJW) theory is posited as a helpful theoretical explanation for the high level of blame directed towards victims of online fraud.

This paper argues that Lerner’s BJW theory is a helpful framework for understanding the blame faced by victims of online fraud because it posits that behavioural responsibility (a trait commonly ascribed to online fraud victims) is central to perceived blameworthiness; and that compensation for a crime determines the level of blame directed towards victims. As victims of online fraud are exceptionally unlikely to receive any type of compensation (whether monetary or otherwise), BJW may help explain the blame directed towards victims.

Prior scholarship predominantly understands the blame faced by online fraud victims through the lens of Nils Christie’s (1986) “ideal victim” thesis. This paper presents an advance over this existing understanding by illustrating how BJW provides a more detailed explanation for victim blame in online fraud.

This study aims to examine whether country of residence, sex trafficking attitudes, complainant gender, juror gender and right-wing authoritarianism (RWA) influenced juror decision-making within a sex trafficking case.

Jury-eligible participants from the USA and the UK participated in an online juror experiment in which an independent group design was used to manipulate the complainant’s gender. Participants completed the juror decision scale, the sex trafficking attitudes scale and the RWA scale.

Sex trafficking attitudes predicted the believability of both the defendant and complainant. Greater negative beliefs about victims predicted greater defendant believability and lower complainant believability. US jurors reported greater believability of both the complainant and defendant, and RWA was associated with greater defendant believability. However, none of the other factors, including complainant and juror gender, predicted participants’ verdicts. The findings suggest juror verdicts in sex trafficking cases may be less influenced by extra-legal factors, although further research is needed, especially with a more ambiguous case.

This is one of the few cross-cultural comparison studies in the area of jury decision-making, specifically regarding sex trafficking cases. The findings indicated that US participants held more problematic attitudes about sex trafficking than their UK counterparts, although all participants held problematic attitudes about sex trafficking. However, those attitudes did not affect verdict formation about either a male or female complainant. Participants who were more knowledgeable about sex trafficking reported greater complainant believability, suggesting that educational interventions may provide greater support for victims in court.

Although the academic literature provides extensive insight into the motivations for the unethical use of information technology in online classes, little is known about how perceived justice, the opportunity to cheat and spiritual legitimacy mitigate unethical behavior among young academics. The purposes of this study are two folds: first, to determine how perceived lecturers’ justice and opportunity to cheat may mitigate academic misconduct in online classes, and second, to evaluate the moderating effect of spiritual power on the relationship between perceived lecturers’ justice and opportunity to cheat and academic misconduct.

This research was conducted at universities in three Southeast Asia countries, including Indonesia, Malaysia and Thailand, with a total of 339 respondents. The research questionnaire was distributed using Google Forms. The analytical method used to test the research hypothesis is moderated regression analysis (MRA).

The findings of this study reveal that spirituality moderates the relationship between lecturer justice and the opportunity to cheat online. Even though the justice level of the lecturer is low, individuals with relatively high spirituality will show much less cheating behavior than when there is a low level of lecturer justice and a low level of student spirituality, and vice versa.

Cheating occurs when students develop an intention to cheat, which leads to actual involvement in cheating, meaning that theoretically, the findings extend the fraud triangle theory. In addition, the practical implications of this research are that lecturers need to conduct fair teaching, such as transparency of exam conditions, assessment, the right to an opinion and supervision during exams, consequently, the students cannot cheat. Spirituality is also an essential factor that can reduce online cheating, so instilling spirituality in specific courses is a fruitful solution.

The contributions of this study are twofold. First, this study gives testable theories on how spiritual help works. Second, this study offers tailored and more humanistic assistance, such as a mechanism that adjusts to the academic world’s usage of more positive technologies. This study contributes to the literature on online cheating in higher education across three Southeast Asian nations (Indonesia, Malaysia and Thailand).