ilable at ScienceDirect Kasetsart Journal of Social Sciences xxx (2017) 1e8Contents lists avaKasetsart Journal of Social Sciences journal homepage: http: / /www.elsevier .com/locate/k jssCounterfeit self: A confirmatory factor analysis among Indonesians Juneman Abraham a, b, *, Bagus Takwin c, Julia Suleeman c a Doctoral Program in Psychology, Universitas Indonesia, Jawa Barat, 16424, Indonesia b Psychology Department, Bina Nusantara University, Jakarta, 11480, Indonesia c Faculty of Psychology, Universitas Indonesia, Jawa Barat, 16424, Indonesiaa r t i c l e i n f o Article history: Received 14 January 2017 Received in revised form 17 June 2017 Accepted 19 July 2017 Available online xxxx Keywords: alienation, counterfeit, self, unethical* Corresponding author. E-mail address: juneman@office.ui.ac.id (J. Abrah Peer review under responsibility of Kasetsart Univ http://dx.doi.org/10.1016/j.kjss.2017.07.011 2452-3151/© 2017 Kasetsart University. Publishing creativecommons.org/licenses/by-nc-nd/4.0/). Please cite this article in press as: Abraham Journal of Social Sciences (2017), http://dxa b s t r a c t It is questionable whether counterfeiting in many areas of life contributes to unethical behavior to a wider extent. If the notion is supported by data, then the moral damage in a society could be prevented by reducing the counterfeit self and behavior to a bare minimum. This study aimed at empirically testing the measurement model of counterfeit self of Wood et al. (2008) among Indonesians as well as theoretically reviewing counterfeit self roles in unethical behavior. The participants of this study were 1,655 high school students (764 males, 891 females; Mage 1⁄4 15.76 years old; SDage 1⁄4 1.08 years) recruited through a purposive sampling technique in North Sumatera and West Kalimantan, Indonesia. The data analysis technique used was Confirmatory Factor Analysis. The results showed that the counterfeit self modeldcomprised of counterfeit self dimensions, namely Selfalienation (ALIEN), Inauthentic Living (LIVE), and Accepting External Influence (EXT)d was supported by the empirical data. However, the dimension of EXT could not be represented by its indicators. The study contributed to the psychological body of knowledge that the EXT dimension might need to be excluded from the measurement of counterfeit self on teenagers, especially in Indonesia and other Eastern countries. © 2017 Kasetsart University. Publishing services by Elsevier B.V. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/ 4.0/).Introduction Unethical behavior is infectious and causes financial as well as human losses. Unethical behavior is defined as conduct that "violates widely accepted (societal) moral norms" (Kish-Gephart, Harrison, & Trevi~no, 2010, p. 2). The psychology of counterfeiting is an under-investigated topic in the area of unethical behavior in spite of the fact that its implications are extensive and often unpredictable against morality (Gino, Norton, & Ariely, 2010). Gino et al. (2010)am). ersity. services by Elsevier B.V. T , J., et al., Counterfeit self .doi.org/10.1016/j.kjss.20showed that there is an element of the true cost that is often overlooked by the users of counterfeit products, namely "moral cost". The study by Gino et al. (2010) presented a new psychological construct, which is the counterfeit self. The construct works as an intervening variable in the unethical behavior variables network. This is clearly seen from the statement given by Gino et al. (2010, p. 712), "We contend that counterfeit products do cause people to be something they are not, but in ways they do not expect: Counterfeit products cause people to be not admirable but unethical, generating in them a feeling of a counterfeit self that leads them to behave unethically." The construct of counterfeit self could stimulate further research. Chiou, Wan, and Wan (2012, p. 112) had similar findings with Gino et al. (2010) in their empirical researchhis is an open access article under the CC BY-NC-ND license (http:// : A confirmatory factor analysis among Indonesians, Kasetsart 17.07.011 J. Abraham et al. / Kasetsart Journal of Social Sciences xxx (2017) 1e82on pirating software, "Using two experimental studies, we demonstrated that the impact of soft lifting on dishonest behavior is mediated by its priming effect on the sense of self." The main objective of this present study was to answer the following question, "What is the psychological structure of counterfeit self among Indonesians?" The urgency of examining counterfeiting in Indonesia is based on the following social phenomena: (1) the use of fake diplomas by public officials was reported to reach 14 cases in February 2017, (2) there are 800,000 hoax news web sites in Indonesia, and the actors obtain an illegal financial benefit of IDR 600 to 700 million (around USD 45,000 e52,000) per year, (3) there were 12 brands of fake vaccines circulating in Indonesia, and by 2016 those vaccines had spread across 28 health care facilities in nine regions of Indonesia, while fake vaccine makers lived a very luxurious life, and (4) throughout 2016, there were 12 athletes in the national week of sports competition who used doping to improve their performance (Handayani & Hidayat, 2016; Laksmana, 2017; Pratama, 2016; Ratna, 2017; Sari, 2016; Sugiharto, 2016). Many immoral/unethical examples of behavior could be prevented by knowing the person's counterfeit self, and intervention could be done accordingly. Literature Review In the literature, the synonym found for counterfeit self is inauthentic (or fake) self. Inauthenticity occurs when a person is influenced by others and sets an image that excludes his/her own values to fulfill others' values, in a way that s/he acts disjointedly with the true self (Seligman & Csikszentmihalyi, as cited in Crockett, 2012). Crockett (2012) found that counterfeit young adults compromise their belief and values based on others' perceptions. In contrast, if the individual is authentic, s/he tends to think, feel, and behave in a way that fulfills his/her belief and values. To be clearly stated, Leary (2003) concluded that inauthenticity means that a person acts in counterfeit ways to escape from relational devaluation (disrespected by others). The person with counterfeit self wants to be perceived in the eyes of other people as having positive charactersTable 1 Counterfeit behavior from various perspectives Trust behavior Opposite behavior Talk straight To lie or deceive Demonstrate respect To lack respect Create transparency To cover up Right wrongs To deny or justify wrongs Show loyalty To take all of the credit Deliver results To perform poorly Get better To deteriorate Confront reality To ignore reality Clarify expectations To leave expectations undefin Practice accountability To not take responsibility Listen first To speak first Keep commitments To violate promises Extend trust To withhold trust Source: FranklinCovey (2011, pp. 3e4) Please cite this article in press as: Abraham, J., et al., Counterfeit self Journal of Social Sciences (2017), http://dx.doi.org/10.1016/j.kjss.20(such as, smarter, more competent, more gallant, more fashionable, more up-to-date), or to get the recognition and appreciation from his/her social environment, whereas at the same time s/he is aware of her/his incompetence or lack of these characteristics. Another example of counterfeiting behavior, besides the consumption of counterfeit products, is the illegal drug consumption or doping behavior found in athletes. Graham, Ryan, Baker, and Kicman (2009) argued that doping behavior aims for image enhancement to achieve a perfect physique; even though the drug consumption poses physical health risks. This could generate counterfeit self. Covey and Merrill (2008) explained counterfeit behaviors in the area of leadership, "It's pretending, 'seeming' rather than 'being', making things appear different than they really are" (p. 214). In an interview, Covey (as cited in Green, 2011) stated, "Counterfeit behavior is like counterfeit moneydit looks like the real thing, but upon closer inspection, you realize it's not." Covey and Merrill (2008) showed that there are counterfeit behaviors seemingly appearing as trust behavior, whereas they are not. For example, false listening seems like a genuine listening behavior towards other people. It gives the impression that the doer shows trust behavior, whereas s/he does not. Concise examples of such types of behavior are presented in Table 1. According toWood, Linley, Maltby, Baliousis, and Joseph (2008), there are three personological dimensions of counterfeit selfdself-alienation, authentic living, and accepting external influence. Self-alienation, theoretically the first constituent of counterfeit self, is the personal dimension of self, in which there is a gap/inconsistency between one's real experience and conscious awareness, acting as the dissonance experience as the consequence of internalizing social hope or other external sources (Akin & Akin, 2014; Wood et al., 2008). Self-alienation can only be eliminated by developing self-knowledge continuously because with it, one's perception of reality is established (Haines, 2011). Haines also showed that techniques of improving self-knowledge will contribute to increase one's capacity for self-development and the correct appreciation toward heterogeneity and plurality. The psychoanalytic approach shows that the self-alienation development as a dynamic process of neurotic-dysfunctional that destroysCounterfeit behavior Withholding information Faking respect Having hidden agendas, hidden meanings Disguising or hiding Being two-faced Doing busy work or "fake work" Continually learning without productivity Evading reality ed Guessing Blaming others False listening Overpromising and underdelivering Extending "false trust" : A confirmatory factor analysis among Indonesians, Kasetsart 17.07.011 J. Abraham et al. / Kasetsart Journal of Social Sciences xxx (2017) 1e8 3one's actual self and increases the distorted ideal self, as it is formed by hope, thoughts, and feelings of the surrounding people. In this case, one's self-loving and self-acceptance decreases (Christy, 1994). Therefore, in this perspective, to become authentic, one needs to reconcile and reintegrate his/her ideal self with his/her true self, by lifting up his/her unawareness about his/her engulfed self (overwhelmed by others' hopes) into the awareness state. The bottom-line is to resolve the incongruence between his/her outer life/ appeared experience and inner knowing/heart. Hence, the person does not need to feel bad, marginalized, a failure, and defeated if not complying with others' expectations. To become authentic, relational trend needs to be watched over, so that neither is s/he automatically absorbed in it, nor automatically rejecting it. Instead, s/he is investigating based on the significance of the trend toward herself/ himself. S/he needs to fight against a compromise continuously exhorting a state of being identical with (or not willing to be different from) the social (Kottler, 2015). Authentic living is the second constituent of counterfeit self in an unfavorable direction. The level of one's authentic living can be seen from "the extent to which individuals show to be true to themselves in most situations" (Chinelato, Ferreira, Valentini, & Van den Bosch, 2015, p. 111). "To be true" in this regard refers to the roles which are in linewith one's deep awareness towards his/her cognitive (including his/her belief) and affective (including his/her values, emotions) orientation (Wood et al., 2008). Authentic living is known to be favorably correlated with positive psychological state (higher self-esteem, self-efficacy, personal accomplishment, and work engagement), and reversely correlated with negative psychological state (depression, stress, and life dissatisfaction) (Jin Kwon & Kwon, 2014; van den Bosch & Taris, 2014; Wood et al., 2008). Accepting external influence is the third constituent of counterfeit self. The component merges into counterfeit self through an introjection process toward external inputs, and is known to be negatively correlated to (1) the second constituentdauthentic living and psychological well-being (Wood et al., 2008), and (2) self-determination and genuine intimacy (Kernis & Goldman, 2006). An authentic person is not influenced by extrinsic incentive (Carver, Sinclair, & Johnson, 2010). In an effort to develop authentic self, external environments (such as family and school)dwith its own expectations and behaviorsdcan potentially postpone, interrupt, and change one's authentic identity (Merry & New, 2008). Methods Participants The participants of the study were 1,655 high school students (Mage 1⁄4 15.76 years old; SDage 1⁄4 1.08 years), with the following composition: 764 males (46.2%) and 891 females (53.8%). There were 881 participants (53.2%) living in West Kalimantan province, Indonesia, and the rest, 774 participants (46.8%), were living in North Sumatera province, Indonesia. There were 1,207 participants (72.93%) as senior high school students, and the rest, 448 studentsPlease cite this article in press as: Abraham, J., et al., Counterfeit self Journal of Social Sciences (2017), http://dx.doi.org/10.1016/j.kjss.20(27.07%) were junior high school students. The majority of participants (89.4%) were aged, consecutively, 15, 16, and 17 years, in the middle adolescence period. Adolescents are sensitive to confirmation and rejection of peers while experimenting with their identity in the tension between egocentrism and the increasing importance of social relations maintenance (Markova & Nikitskaya, 2017), and therefore suitable for counterfeit self examination. The participants were recruited by employing a purposive sampling technique. Teenagers were recruited because they are a potential group to be targets of early strategic intervention in the prevention of unethical behavior. They "aremore sensitive than adults about the violation of moral norms and pay very little attention, as compared with adults, to the violation of convention" (Modern Didactics Centre, 2006, p. 32). Meanwhile, (1) they often behave using faking or counterfeiting to appear "cool" in front of peers, such as faking using drugs (Press Association, 2004), (2) they may even sell their body through social media to fund the lifestyle of "looking cool and up-to-date" (ProKaltim, 2017). The one-shot, cross-sectional data collection was done by presenting a questionnaire consisting of a counterfeit scale, which will be discussed in the Measures section, and demographic questions (age, sex). Measures The author adapted the scale of Wood et al. (2008) into Indonesian. The scale consists of three dimensions. The first dimension is self-alienation (ALIEN; see Figure 1). Items presented to the participants were (1) "I feel out of touch with the 'real me'" (OutTouch; see Figure 1; in Indonesian: "Saya merasa kehilangan sentuhan dengan 'diri saya yang sesungguhnya'"); (2) "I feel alienated from myself" (Alienate; in Indonesian: "Saya terpisahkan dari diri saya sendiri"); and (3) "I don't know how I really feel inside" (NotInsid; "Saya tidak tahu bagaimana perasaan dalam diri saya"). Each item invited a response along a continuum, from "does not describe me at all" (score of 1) to "describes me very well" (score of 6). The three items were adapted and translated consecutively from items numbered 10, 12, and 2 of the Authentic Scale of Wood et al.'s scale. The higher the self-alienation dimension, theoretically, the higher the counterfeit self. The item numbered 7 of Wood et al., "I feel as if I don't know myself very well", is not included because its meaning in Indonesian is linguistically inherent in items numbered (1) and (3) above. The second dimension is counterfeit/inauthentic living, as the opposite of authentic living (LIVE; see Figure 1). Items presented to the participants were (1) "I am true to myself in most situations" (MostSitu, unfavorable item, reversely scored; in Indonesian: "Saya menjadi diri yang sejati, dalam hampir semua situasi"); (2) "I often do not stand by what I believe in" (NoBelief; "Saya sering tidak berpihak terhadap halehal yang saya yakini sendiri"); and (3) "I think it is better to be popular, than to be yourself" (Popular; "Saya merasa lebih baik menjadi populer daripada menjadi diri sendiri"). Each item invited a response along a continuum, from "does not describe me at all" (score of 1) to "describes me very well" (score of 6). The three items are adapted and translated consecutively from items: A confirmatory factor analysis among Indonesians, Kasetsart 17.07.011 Figure 1 Confirmatory factor analysis result of counterfeit self (values of t presented). Note: ALIEN 1⁄4 Self-alienation; LIVE 1⁄4 Inauthentic living; EXT 1⁄4 Accepting External Influence J. Abraham et al. / Kasetsart Journal of Social Sciences xxx (2017) 1e84numbered 9, 8, and 1 of Wood et al.'s scale. The higher the counterfeit living dimension, theoretically, the higher the counterfeit self. The author rephrased items numbered 8 and 1 of Wood et al. The original item numbered 8 of Wood et al. is "I always stand by what I believe in." The original item numbered 1 is "I think it is better to be yourself than to be popular." The item numbered 11, "I live in accordance with my values and beliefs," was not included because its meaning in Indonesian is semantically inherent in the item numbered (2) above. The third dimension is Accepting External Influence (EXT; see Figure 1). Items presented to the participants were (1) "I always feel I need to do what others expect me to do" (Expectat; in Indonesian: "Saya selalu merasa tertekan untuk berperilaku dengan caraecara tertentu yang diharapkan orang lain"); and (2) "I am not influenced by the opinions of others at all" (NotOpini, unfavorable item, reversely scored; in Indonesian: "Saya sama sekali tidak dipengaruhi oleh opini orang lain terhadap saya"). Each item invited a response along a continuum, from "does not describe me at all" (score of 1) to "describes me very well" (score of 6). The two items were adapted and translated consecutively from items numbered 5 and 3 ofWood et al.'s scale. The author rephrased item numbered 3. The originalPlease cite this article in press as: Abraham, J., et al., Counterfeit self Journal of Social Sciences (2017), http://dx.doi.org/10.1016/j.kjss.20item numbered 3 of Wood et al.'s scale is "I am strongly influenced by the opinions of others." The higher the accepting external influence dimension, theoretically, the higher the counterfeit self. The item numbered 4, "I usually do what other people tell me to do" and numbered 5, "Other people influence me greatly," of Wood et al.'s scale were not included because their meanings in Indonesian are semantically inherent in items numbered (1) and (2) above. Beside this content validity claim, the author did item eliminations (item no 4 and 5) based on a preliminary study using classical test theory (CTT) which resulted in corrected item-total correlations of .053 and .130 (rit < .250). The low correlations indicated that the items were not contributive to the construct (see for example, Petrillo, Cano, McLeod, & Coon, 2015). Therefore, eight items were presented to the participants. Data Analysis The study used a psychometric design with the data analysis technique of Confirmatory Factor Analysis. The tested hypothetical model was the measurement model of counterfeit self. There were three dimensions or factors of: A confirmatory factor analysis among Indonesians, Kasetsart 17.07.011 J. Abraham et al. / Kasetsart Journal of Social Sciences xxx (2017) 1e8 5counterfeit self (Wood et al., 2008), namely, self-alienation, inauthentic living, and accepting external influence. The data analysis in the confirmatory factor analysis framework was conducted by using the LISREL program version 8.8. Results The results of the study showed that the measurement model proposed by the author was supported by the empirical data. The root mean square error of approximation (RMSEA) for themodel was .014 (RMSEA < .06), with a p for the Test of Close Fit of .188 (p > .05), and c2 (14, N1⁄4 1,655)1⁄4 18.43, indicating that the proposed model had a good fit. The fit model also had a correlation of measurement error between (1) OutTouch and Alienate, (2) MostSitu and NotOpini, and (3) MostSitu and Expectat. However, in the model, there was a dimension of counterfeit self whose indicators were not significant (marked by a red number and dotted arrow in Figure 1), which was the Accepting External Influence (EXT) dimension. Furthermore, the EXT dimension was not correlated with the two other dimensions (see the red number on the very right in Figure 1). The complete factor loadings information is presented in Table 2. Discussion This present study confirms self-alienation as the constituent of counterfeit self. The finding ismore relevant to today's life dominated with virtuality. Bewersdorff (2001) has reminded us of the potentials and risks of selfexploration through computer-mediated communication. The positive potential that might be inherent is that online worldddeemed as the real world by teenagersdalso plays as feedback conveyed internally in the teenager's self in his/ her identity development, as shown by co-construction model (Cool, 2010; Subrahmanyam & Smahel, 2011). The potential is very pivotal as humans are very caring and anxious creatures regarding finding out who they really are (Rae, 2010). In otherwords, virtual realities are experimental media for self-growth or self-development in reaching one's identity. The online world experience is liberating and empowering, as one seems to find his/her true self. However, there is also a danger of a person falling into self-alienation, when the virtual world is regarded as the escaping medium away from his/her offline world. Self-Table 2 Factor analysis results Item Factor 1 (ALIEN) Factor 2 (LIVE) Factor 3 OutTouch .66 Alienate .66 NotInsid .92 MostSitu .29 NoBelief .51 Popular .32 Expectat .20 NotOpini .60 Note. SE 1⁄4 Standard error; ALIEN 1⁄4 Self-alienation; LIVE 1⁄4 Inauthentic living; EXT variance in the item accounted for by the related factor of counterfeit self; *t > j Please cite this article in press as: Abraham, J., et al., Counterfeit self Journal of Social Sciences (2017), http://dx.doi.org/10.1016/j.kjss.20alienation or self-estrangement always throws a shadow in one's journey of searching for self (Rae, 2010). If a person is trapped by this danger, s/he will be further (1) isolated from the offline world which s/he thinks would limit his/ her expressions due to many sociological constraints, such as sexual issues, and psychological constraints, which is perceived subjectively by an individual, (2) unable to deal with his/her offline reality, and (3) uncertain about his/her possible self in the online world (Bewersdorff, 2001; Rae, 2010). As a consequence, s/he might experience difficulties in his/her self-construction because there is a discrepancy between his/her real experience/actual self and idealized/preferable self/experiencedin which the final result might as well be unknown. The absence of coherence and feasibility of communication among fragmented self parts are the obvious symptoms of selfalienation. The description of this is clearly seen in the expressions, "MUDs (Multi-User Domains/Dimensions/Dungeons) make me more what I really am. Off the MUD, I am not as much me" (Bewersdorff, 2001, p. 59), and, "a lack of connection between an individual and some deep, vital, and valuable part of himself" (Finifter, as cited in Bewersdorff, 2001, p. 62). Rae (2010) proposed an operational solution that an integration of multiple selves occurs when one's actual/real self is striving to become the true self, to the extent that the true self contains qualities deemed necessary for the fulfillment of existential self potential. This is the authentic self condition, against alienated self. The dynamic formation of authentic self is very complex, and even alienated self could contribute as a stimulant for this authentic self formation. The key is that the alienated self should not see its condition as the functional condition of itself, but keep working to search for new frames of reference in life experiences to give feedback to the self to make one more authentic (Rae, 2010). This present study also confirms inauthentic living as the dimension of counterfeit self. Authentic living (as the opposite of counterfeit/inauthentic living) is the result of one's reflective process towards one's own knowledge of aspirations, drives, beliefs, and valuable things; in this regard, there is a strong relation between genuine self and real world where s/he lives (Jin Kwon& Kwon, 2014). In short, "I am what I experience as who I am" (Weigert, as cited in Jin Kwon & Kwon, 2014, p. 303). There is debate, though, whether or not authenticity of the self, the parameter of(N 1⁄4 1,655) (EXT) Standardized l SE t R2 .52 .047 13.96* .27 .60 .041 16.19* .36 .61 .054 16.91* .37 .26 .041 7.13* .07 .38 .057 8.95* .14 .24 .047 6.73* .06 .17 .110 1.82 .03 .46 .320 1.88 .21 1⁄4 Accepting External Influence; R2 1⁄4 item reliability, i.e. the proportion of 1.96j (p < .05) : A confirmatory factor analysis among Indonesians, Kasetsart 17.07.011 J. Abraham et al. / Kasetsart Journal of Social Sciences xxx (2017) 1e86authentic living, is a social construction ordas the essentialist or realist paradigm put itdis an inherent property of the self (Jin Kwon & Kwon, 2014; Vannini & Williams, 2009). In other words, the question is whether or not we could choose the constituents of our authenticity, or do we just accept the existence of them? If we agree that authenticity is one thing to be picked out, then we could creatively negotiate ourselves in terms of our beliefs and self-values. In this regard, socio-political-cultural influences become the selected and modified inputs for one to constitute his/her self. Gradually, one constitutes him/herself. Authentic living is actually a fight to become what one wishes to be; it is not a final status, but a dynamic process in one's entire life journey (Vannini & Williams, 2009). To depict the complexity, authentic living can be defined as "both a moral quest toward the value and practice of selfdiscovery and an effort to attain identity and stability in the ever-fluctuating and (relatively) anchor-less maelstrom of fleeting trends, panics, and doubts of postmodern society" (Lewin & Williams, as cited in Vannini & Williams, 2009, p. 6). Society is an entity assumed to challenge one's genuineness and originality by presenting discourses offered to someone (Costas & Fleming, 2009). Finally, this present study found that accepting external influence as a factor of counterfeit self is not adequately represented by the items/indicators proposed. This finding is different from previous studies that confirmed the factor (such as Chinelato et al., 2015; Wood et al., 2008). To explain the difference, the author provides two arguments. The first argument derives from the characteristics of teenagers, who are the participants in this study. The other argument originates from the attributes of the "becoming authentic" process. Teenagers are characterized by their tendency for peer conformity, but paradoxically, they also have a high sense of autonomy. The finding was summarized by Karreman and Bekker (2012) as "autonomy-connectedness", originating from independence/separation as well as intimacy needs. In a collectivist culture, as in majority of Eastern countries, teenagers are more facilitated to conform to others, especially older people (Shen, 2011). By applying the terminology of Karreman and Bekker (2012), a counterfeit person is one with over-sensitivity to others, in which self-awareness is conquered by his/her sensitivity to others, either to peers or older people. The author assumes that the dynamics of the teenagers in filling in the questionnaires in this study is that they conceal this "oversensitivity" condition, or that they deliberately suppress the reality that their selves are the reflection of others' expectations. This is in line with the statement, "Adolescents need to maintain a feeling of confidence in their own goals, while showing consideration for the goals of others" (Noom, Dekovic, & Meeus, 2001, p. 581). The definition of "consideration" in this regard is not identical with compliance, obedience, or acceptance. Teenagers are more likely to make a distortion of the reality of external influences, by publicly denying a great amount of contribution from external sources. The second argument that explains the reason why accepting external influence is not significant as the constituent of (in)authentic self, is the perspective on externalPlease cite this article in press as: Abraham, J., et al., Counterfeit self Journal of Social Sciences (2017), http://dx.doi.org/10.1016/j.kjss.20influences. In the frame of "becoming authentic", external influences are not viewed as the rival or opponent of one's self (Rae, 2010). This means that values of other people or society could be accepted, accommodated, and integrated into the self if they are necessary for the "becoming" process.We cannot simply say that external influence definitely spoils one's true self. As stated before, true self is the dynamics of a creative journey of which the filters of the teenager's self work to process inputs from their relations in the world. In this journey, as far as a person does not merely rely him/herself on external parties, the parties could still give contributions to the self, have a conversation with the self, and in fact, clarify and sharpen one's true self. The process is referred to as self-cultivation (Hwang, 2015; Moon, 2016). Self-cultivation depends on not only input but also the intervention of others (Slote, 2016). One possible pathway according to Eastern psychology is that one's attempts at finding and enhancing his/her self stem from others whom s/he makes models that s/he thinks have qualities s/he adores. Slote (2016) described it as follows, "He doesn't on his own think of cultivating his empathic sensitivity..., but rather decides to do that in response to what his wife tells him" (p. 5). The application of this proposition is that in striving for authenticity, a teenager cannot always fully control the factors outside of him/herself. One can deliberatively make changes to be authentic (or "self-shaping"), but other people, family, community, society, and other external factors can also shape him/herself (s/he is "being shaped/cultivated" by other people and things), to improve the total configuration of his/her life experience (Slote, 2016; Wu, 2017). In this case, social roles and learning in the context of interaction with the socio-historicallycultural environments play a very important role in a dialectical process in the framework of self-cultivation (Wu, 2017). Meanwhile, Western psychology stands on the foundation of individualism that prioritizes free choice and human rights, making a firm line between self and others, and overlooking interpersonal relationships (Hwang & Chang, 2009; Hwang, 2015). Conclusion and Recommendation This present study concludes that there are only two counterfeit self dimensions of Wood et al. (2008) which are valid for Indonesian people, namely Self-alienation and Inauthentic Living. The third dimension, Accepting External Influence, is the inapplicable dimension in Indonesia, in which the people's psyche is dominated by the interdependent construal of self, that is self-definition based on an emotional connection with certain others or from the perspective of self existence as part of larger entities (Smith, Fischer, Vignoles, & Bond, 2013). Authentic people, at least for Indonesian teenagers who became the participants of the study, are not the kind of people who merely reject the influences from their environment, but those who could process and negotiate those influences. However, conducting a predictive validity test in further research would be useful to strengthen this claim. The psychology of counterfeiting study by Gino et al. (2010) still has a theoretical gap. They just presupposed: A confirmatory factor analysis among Indonesians, Kasetsart 17.07.011 J. Abraham et al. / Kasetsart Journal of Social Sciences xxx (2017) 1e8 7that counterfeit behavior producing counterfeit self drives the subsequent unethical behaviors. The study's result of Gino et al. (2010) is actually in line with the findings of Shu, Gino, and Bazerman (2011) stating that the decision to act deceitfully increases: (1) moral disengagement, (2) moral leniency, and (3) motivated forgetting against moral rules. By applying the cognitive dissonance theory, they argued that a psychological mechanism works in a way that the three consequences operate to achieve a cognitive consonance, and by doing so reduce the guilty feeling of the fraudulent doer. Nevertheless, in contrast to those findings, the study by Jordan, Mullen, and Murnighan (2011) found that a person asked to recall his own immoral behavior would increase immoral behaviors. By applying selfcompletion theory, they argued that the psychological mechanism works here in a way that an individual who maintains his moral self-image as moral actors would have the sense of incompleteness when they fail in meeting the expectations based on the self-image and identity. This results in compensatory behaviors of efforts to achieve moral behaviors. On the other hand, a person asked to recall his/hermoral behaviors would increase his/hermoral licensing due to the sense of completeness, as he has a "ethical action deposit". Based on the inconsistent findings, there is an urgent need to test further conjecture that there are other constructs functioning as the moderator in the relationship between counterfeit self and (un)ethical behaviors, such as ethical mind-set (utilitarianism versus deontology) (Cornelissen, Bashshur, Rode, & Le Menestrel, 2013). The relevance of this moderator in the context of Indonesian youth can be illustrated by a prominent case in 2017. A girl from Banyuwangi, East Java, Indonesia, gained national attention because of her viral Facebook status. Her writing does bring the spirit of mutual understanding of each other, tolerance of diversity, and peace. Consequently, the girl was invited as a speaker in various TV talk shows and public discussions, even invited by the President to the palace on the birthday of Pancasila, the foundation of the state of Indonesia. However, there had been some evidence that some of her texts are purportedly the result of plagiarism, and this fact has been acknowledged by her (Rachmawati, 2017) although she also tried to advocate herself by adding arguments that there is no real genuine idea in the world and that all people ever do is plagiarise. What is interesting is how her deed has been morally judged. Purba (2017) offered two possibilities. First, if plagiarism truly occurs, then the action "is still not a good deed, even though it might be done by many people." The second possibility is "Regardless of the context of plagiarism or not..., the message of the text echoes and be amplified stronger and farther...with so much attention..., then the peaceful messages of the text could touch more hearts and the conscience of Indonesian society." Using the theoretical perspectives, counterfeit behavior (plagiarism) could be judged as bad (a moral consistency phenomenon), or otherwise, good (moral balancing phenomenon), depending on the ethical mind-set used. The ethical mindset underlying the first possibility is the rule-based mind-set (deontology). The ethical mindset that underlies the second alternative is the outcome-based mind-setPlease cite this article in press as: Abraham, J., et al., Counterfeit self Journal of Social Sciences (2017), http://dx.doi.org/10.1016/j.kjss.20(utilitarianism) because the morality of adolescent deeds is judged by its benefits to as many others as possible. 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