Global heart warming: kama muta evoked by climate change messages is associated with intentions to mitigate climate change.

Concern about climate change is often rooted in sympathy, compassion, and care for nature, living beings, and future generations. Feeling sympathy for others temporarily forms a bond between them and us: we focus on what we have in common and feel a sense of common destiny. Thus, we temporarily experience communal sharing relationships. A sudden intensification in communal sharing evokes an emotion termed kama muta, which may be felt through tearing up, a warm feeling in the chest, or goosebumps. We conducted four pre-registered studies (n = 1,049) to test the relationship between kama muta and pro-environmental attitudes, intentions, and behavior. In each study, participants first reported their attitudes about climate change. Then, they received climate change-related messages. In Study 1, they saw one of the two moving video clips about environmental concerns. In Study 2, participants listened to a more or less moving version of a story about a typhoon in the Philippines. In Study 3, they listened to a different, also moving version of this story or an unrelated talk. In Study 4, they watched either a factual or a moving video about climate change. Participants then indicated their emotional responses. Finally, they indicated their intentions for climate mitigation actions. In addition, we measured time spent reading about climate-related information (Studies 1, 2, and 4) and donating money (Study 4). Across all studies, we found that feelings of kama muta correlated positively with pro-environmental intentions (r = 0.48 [0.34, 0.62]) and behavior (r = 0.10 [0.0004, 0.20]). However, we did not obtain evidence for an experimental effect of the type of message (moving or neutral) on pro-environmental intentions (d = 0.04 [-0.09, 0.18]), though this relationship was significantly mediated by felt kama muta across Studies 2-4. The relationship was not moderated by prior climate attitudes, which had a main effect on intentions. We also found an indirect effect of condition through kama muta on donation behavior. In sum, our results contribute to the question of whether kama muta evoked by climate-change messages can be a motivating force in efforts at climate-change mitigation.

Feeling moved by music: Investigating continuous ratings and acoustic correlates.

The experience often described as feeling moved, understood chiefly as a social-relational emotion with social bonding functions, has gained significant research interest in recent years. Although listening to music often evokes what people describe as feeling moved, very little is known about the appraisals or musical features contributing to the experience. In the present study, we investigated experiences of feeling moved in response to music using a continuous rating paradigm. A total of 415 US participants completed an online experiment where they listened to seven moving musical excerpts and rated their experience while listening. Each excerpt was randomly coupled with one of seven rating scales (perceived sadness, perceived joy, feeling moved or touched, sense of connection, perceived beauty, warmth [in the chest], or chills) for each participant. The results revealed that musically evoked experiences of feeling moved are associated with a similar pattern of appraisals, physiological sensations, and trait correlations as feeling moved by videos depicting social scenarios (found in previous studies). Feeling moved or touched by both sadly and joyfully moving music was associated with experiencing a sense of connection and perceiving joy in the music, while perceived sadness was associated with feeling moved or touched only in the case of sadly moving music. Acoustic features related to arousal contributed to feeling moved only in the case of joyfully moving music. Finally, trait empathic concern was positively associated with feeling moved or touched by music. These findings support the role of social cognitive and empathic processes in music listening, and highlight the social-relational aspects of feeling moved or touched by music.

Corona Concerts: The Effect of Virtual Concert Characteristics on Social Connection and Kama Muta.

The popularity of virtual concerts increased as a result of the social distancing requirements of the coronavirus pandemic. We aimed to examine how the characteristics of virtual concerts and the characteristics of the participants influenced their experiences of social connection and kama muta (often labeled "being moved"). We hypothesized that concert liveness and the salience of the coronavirus would influence social connection and kama muta. We collected survey responses on a variety of concert and personal characteristics from 307 participants from 13 countries across 4 continents. We operationalized social connection as a combination of feelings and behaviors and kama muta was measured using the short kama muta scale (Zickfeld et al., 2019). We found that (1) social connection and kama muta were related and predicted by empathic concern, (2) live concerts produced more social connection, but not kama muta, than pre-recorded concerts, and (3) the salience of the coronavirus during concerts predicted kama muta and this effect was completely mediated by social connection. Exploratory analyses also examined the influence of social and physical presence, motivations for concert attendance, and predictors of donations. This research contributes to the understanding of how people can connect socially and emotionally in virtual environments.

Tears of joy, aesthetic chills and heartwarming feelings: Physiological correlates of Kama Muta.

Situations involving increased closeness or exceptional kindness are often labeled as moving or touching and individuals often report bodily symptoms, including tears, goosebumps, and warmth in the body. Recently, the kama muta framework has been proposed as a cross-cultural conceptualization of these experiences. Prior research on kama muta has mostly relied on subjective reports. Thus, our main goal of the present project was to examine the pattern of physiological responses to kama muta inducing videos and compare it to the patterns for the similar, though distinct emotions of sadness and awe. One hundred forty-four Portuguese and Norwegian participants were individually exposed to all three emotion conditions. Several psychophysiological indexes of the autonomic nervous system were collected continuously during exposure, including cardiovascular, respiratory, and electrodermal activity, facial EMG, skin temperature, as well as piloerection and lachrymation using cameras. Overall, the results partly replicated previous findings on being moved experiences and self-report studies. Strong self-reported experiences of kama muta were associated with increased phasic skin conductance, skin temperature, piloerection, and zygomaticus activity, while they were associated with reduced heart rate, respiration rate, and tonic skin conductance. The physiological profile of kama muta was successfully distinguished from sadness and awe, partly corroborating self-report evidence. We obtained no clear evidence of a kama muta association with the occurrence of lachrymation or heart rate variability. Our findings provide a systematic overview of psychophysiological response to experiences of kama muta, and help to inform future research on this emotion and positive emotions in general.

Moved by Observing the Love of Others: Kama Muta Evoked Through Media Fosters Humanization of Out-Groups.

People often view out-groups as less human than their in-group. Some media video content is heart-warming and leaves one feeling touched or moved. Recent research indicates that this reflects a positive social emotion, kama muta, which is evoked by a sudden increase in interpersonal closeness, specifically by the relational model of communal sharing. Because forming strong, close, and communal bonds exemplifies valued human qualities, and because other humans are our primary target partners of communal sharing, we predicted that feeling kama muta in response to observing communal sharing among out-group strangers would make people view out-groups as more human. In Study 1, we replicated a model obtained through a large exploratory preliminary study which indicated that videos depicting out-group members enacting communal sharing evoked kama muta and increased protagonist humanization. This, in turn, led to decreased blatant dehumanization of the entire out-group via perceived out-group warmth and motivation to develop a communal sharing relationship with the protagonist. The preregistered Study 2 further tested our model, demonstrating (1) that the relationship between protagonist humanization and kama muta is bidirectional such that baseline humanization of the protagonist also increases feelings of kama muta in response to acts of communal sharing; (2) that watching videos of communal sharing, as compared to funny videos, increased protagonist humanization; and (3) that kama muta videos, compared to funny videos, had an indirect effect on the reduction of out-group blatant dehumanization, which was mediated by protagonist humanization and out-group warmth.

Data from the Human Penguin Project, a cross-national dataset testing social thermoregulation principles.

In the Human Penguin Project (N = 1755), 15 research groups from 12 countries collected body temperature, demographic variables, social network indices, seven widely-used psychological scales and two newly developed questionnaires (the Social Thermoregulation and Risk Avoidance Questionnaire (STRAQ-1) and the Kama Muta Frequency Scale (KAMF)). They were collected to investigate the relationship between environmental factors (e.g., geographical, climate etc.) and human behaviors, which is a long-standing inquiry in the scientific community. More specifically, the present project was designed to test principles surrounding the idea of social thermoregulation, which posits that social networks help people to regulate their core body temperature. The results showed that all scales in the current project have sufficient to good psychometrical properties. Unlike previous crowdsourced projects, this dataset includes not only the cleaned raw data but also all the validation of questionnaires in 9 different languages, thus providing a valuable resource for psychological scientists who are interested in cross-national, environment-human interaction studies.

Too Cute for Words: Cuteness Evokes the Heartwarming Emotion of Kama Muta.

A configuration of infantile attributes including a large head, large eyes, with a small nose and mouth low on the head comprise the visual baby schema or Kindchenschema that English speakers call "cute." In contrast to the stimulus gestalt that evokes it, the evoked emotional response to cuteness has been little studied, perhaps because the emotion has no specific name in English, Norwegian, or German. We hypothesize that cuteness typically evokes kama muta, a social-relational emotion that in other contexts is often labeled in English as being moved or touched, heartwarming, nostalgia, patriotic feeling, being touched by the Spirit, the feels, etcetera. What evokes kama muta is sudden intensification of a communal sharing (CS) relationship, either CS between the person and another, or CS between observed others. In accord with kama muta theory, we hypothesize that a kama muta response to cuteness results from a sudden feeling of CS with the cute target. In colloquial terms, the perceiver adores the cute kittens and their heart goes out to them. When a person perceives cute targets interacting affectionately - that is, intensifying CS between them - this should strengthen a kama muta response. We experimentally investigated these predictions in two studies (N = 356). Study 1 revealed that videos of cute targets evoked significantly more kama muta than videos of targets that were not particularly cute. Study 2, pre-registered, found that, as hypothesized, when cute targets interacted affectionately they evoked more kama muta and were humanized more than when they were not interacting. We measured the level of kama muta by self-reports of sensations and signs and of feelings labeled heartwarming, being moved, and being touched. Participants' ratings of kama muta were positively correlated with reported cuteness. In addition, as in our previous research on kama muta elicited by other types of stimuli, trait empathic concern predicted kama muta responses and perceived cuteness. The studies thus provide first evidence that cute stimuli evoke the heartwarming emotion of kama muta.

Kama muta: Conceptualizing and measuring the experience often labelled being moved across 19 nations and 15 languages.

English-speakers sometimes say that they feel "moved to tears," "emotionally touched," "stirred," or that something "warmed their heart;" other languages use similar passive contact metaphors to refer to an affective state. The authors propose and measure the concept of kama muta to understand experiences often given these and other labels. Do the same experiences evoke the same kama muta emotion across nations and languages? They conducted studies in 19 different countries, 5 continents, 15 languages, with a total of 3,542 participants. They tested the construct while validating a comprehensive scale to measure the appraisals, valence, bodily sensations, motivation, and lexical labels posited to characterize kama muta. The results are congruent with theory and previous findings showing that kama muta is a distinct positive social relational emotion that is evoked by experiencing or observing a sudden intensification of communal sharing. It is commonly accompanied by a warm feeling in the chest, moist eyes or tears, chills or piloerection, feeling choked up or having a lump in the throat, buoyancy, and exhilaration. It motivates affective devotion and moral commitment to communal sharing. Although the authors observed some variations across cultures, these 5 facets of kama muta are highly correlated in every sample, supporting the validity of the construct and the measure. (PsycINFO Database Record (c) 2019 APA, all rights reserved).

Touching the base: heart-warming ads from the 2016 U.S. election moved viewers to partisan tears.

Some political ads used in the 2016 U.S. election evoked feelings colloquially known as being moved to tears. We conceptualise this phenomenon as a positive social emotion that appraises and motivates communal relations, is accompanied by physical sensations (including lachrymation, piloerection, chest warmth), and often labelled metaphorically. We surveyed U.S. voters in the fortnight before the 2016 U.S. election. Selected ads evoked the emotion completely and reliably, but in a partisan fashion: Clinton voters were moved to tears by three selected Clinton ads, and Trump voters were moved to tears by two Trump ads. Viewers were much less moved by ads of the candidate they did not support. Being moved to tears predicted intention to vote for the candidate depicted. We conclude that some contemporary political advertising is able to move its audience to tears, and thereby motivates support.

Moment-to-moment changes in feeling moved match changes in closeness, tears, goosebumps, and warmth: time series analyses.

Feeling moved or touched can be accompanied by tears, goosebumps, and sensations of warmth in the centre of the chest. The experience has been described frequently, but psychological science knows little about it. We propose that labelling one's feeling as being moved or touched is a component of a social-relational emotion that we term kama muta (its Sanskrit label). We hypothesise that it is caused by appraising an intensification of communal sharing relations. Here, we test this by investigating people's moment-to-moment reports of feeling moved and touched while watching six short videos. We compare these to six other sets of participants' moment-to-moment responses watching the same videos: respectively, judgements of closeness (indexing communal sharing), reports of weeping, goosebumps, warmth in the centre of the chest, happiness, and sadness. Our eighth time series is expert ratings of communal sharing. Time series analyses show strong and consistent cross-correlations of feeling moved and touched and closeness with each other and with each of the three physiological variables and expert-rated communal sharing - but distinctiveness from happiness and sadness. These results support our model.

Empathic Concern Is Part of a More General Communal Emotion.

Seeing someone in need may evoke a particular kind of closeness that has been conceptualized as sympathy or empathic concern (which is distinct from other empathy constructs). In other contexts, when people suddenly feel close to others, or observe others suddenly feeling closer to each other, this sudden closeness tends to evoke an emotion often labeled in vernacular English as being moved, touched, or heart-warming feelings. Recent theory and empirical work indicates that this is a distinct emotion; the construct is named kama muta. Is empathic concern for people in need simply an expression of the much broader tendency to respond with kama muta to all kinds of situations that afford closeness, such as reunions, kindness, and expressions of love? Across 16 studies sampling 2918 participants, we explored whether empathic concern is associated with kama muta. Meta-analyzing the association between ratings of state being moved and trait empathic concern revealed an effect size of, r(3631) = 0.35 [95% CI: 0.29, 0.41]. In addition, trait empathic concern was also associated with self-reports of the three sensations that have been shown to be reliably indicative of kama muta: weeping, chills, and bodily feelings of warmth. We conclude that empathic concern might actually be a part of the kama muta construct.

Interpersonal closeness and morality predict feelings of being moved.

The emotion commonly labeled in English as being moved or touched is widely experienced but only tacitly defined, and has received little systematic attention. Based on a review of conceptualizations from various disciplines, we hypothesize that events appraised as an increase in interpersonal closeness, or as moral acts, when sufficiently intense, elicit a positive emotion typically labeled "being moved," and characterized by tears, goosebumps, and a feeling of warmth in the chest. We predicted this to be true for events a person participates in, as well as for events they observe. In Study 1, we elicited reports of recent episodes of weeping evoked by something positive, and also weeping because of something negative; we measured emotion terms, bodily sensations, and appraisals in a U.S. SAMPLE: We discovered that events of positive tears, rather than negative tears, were associated with self-reported being moved or touched, with goosebumps, with feelings of chest warmth, and with the appraisals of increased closeness and moral acts. These appraisals mediated the difference in being moved between positive and negative events. We further found that appraisal patterns for personally experienced events were similar to the patterns for observed events. Finally, the 2 appraisals were more closely associated with being moved than with other emotion labels. This was corroborated in Study 2 in the U.S. and Norway, where we induced being moved, sadness, anxiety, and happiness through videos and measured these emotions, plus the appraisals and sensations from Study 1. (PsycINFO Database Record

Being moved is a positive emotion, and emotions should not be equated with their vernacular labels.

As evidence for the second process of the Embracing factor, the target article characterizes being moved as a mixed emotion linked to sadness through metonymy. We question these characterizations and argue that emotions should not be equated with their vernacular labels.

Facial mimicry in its social setting.

In interpersonal encounters, individuals often exhibit changes in their own facial expressions in response to emotional expressions of another person. Such changes are often called facial mimicry. While this tendency first appeared to be an automatic tendency of the perceiver to show the same emotional expression as the sender, evidence is now accumulating that situation, person, and relationship jointly determine whether and for which emotions such congruent facial behavior is shown. We review the evidence regarding the moderating influence of such factors on facial mimicry with a focus on understanding the meaning of facial responses to emotional expressions in a particular constellation. From this, we derive recommendations for a research agenda with a stronger focus on the most common forms of encounters, actual interactions with known others, and on assessing potential mediators of facial mimicry. We conclude that facial mimicry is modulated by many factors: attention deployment and sensitivity, detection of valence, emotional feelings, and social motivations. We posit that these are the more proximal causes of changes in facial mimicry due to changes in its social setting.

Friendly touch increases gratitude by inducing communal feelings.

Communion among people is easily identifiable. Close friends or relatives frequently touch each other and this physical contact helps identifying the type of relationship they have. We tested whether a friendly touch and benefits elicit the emotion of gratitude given the close link between gratitude and communal relations. In Study 1, we induced a communal mindset and manipulated friendly touch (vs. non-touch) and benefit to female participants by a female confederate. We measured pre- and post-benefit gratitude, communal feelings, and liking toward the toucher, as well as general affect. In Study 2, we manipulated mindset, friendly touch and benefit, and measured the same variables in female pairs (confederate and participants). In both studies the results showed a main effect of touch on pre-benefit gratitude: participants who were touched by the confederate indicated more gratitude than those not touched. Moreover, benefit increased gratitude toward a confederate in the absence of touch, but not in the presence of touch. Additionally, perceiving the relationship as communal, and not merely liking the confederate, or a positive mood mediated the link between touch and gratitude. The results further support a causal model where touch increases communal feelings, which in turn increase gratitude at the end of the interaction, after having received a benefit from the interaction partner. These results support a broader definition of gratitude as an emotion embodied in communal relationship cues.

Conservatism is not the missing viewpoint for true diversity.

The target article diagnoses a dominance of liberal viewpoints with little evidence, promotes a conservative viewpoint without defining it, and wrongly projects the U.S. liberal-conservative spectrum to the whole field of social psychology. Instead, we propose to anticipate and reduce mixing of theorizing and ideology by using definitions that acknowledge divergence in perspective, and promote representative sampling and observation of the field, as well as dialogical publication.

'Would you eat cultured meat?': Consumers' reactions and attitude formation in Belgium, Portugal and the United Kingdom.

Cultured meat has evolved from an idea and concept into a reality with the August 2013 cultured hamburger tasting in London. Still, how consumers conceive cultured meat is largely an open question. This study addresses consumers' reactions and attitude formation towards cultured meat through analyzing focus group discussions and online deliberations with 179 meat consumers from Belgium, Portugal and the United Kingdom. Initial reactions when learning about cultured meat were underpinned by feelings of disgust and considerations of unnaturalness. Consumers saw few direct personal benefits but they were more open to perceiving global societal benefits relating to the environment and global food security. Both personal and societal risks were framed in terms of uncertainties about safety and health, and possible adverse societal consequences dealing with loss of farming and eating traditions and rural livelihoods. Further reflection pertained to skepticism about 'the inevitable' scientific progress, concern about risk governance and control, and need for regulation and proper labeling.

Analogies, metaphors, and wondering about the future: Lay sense-making around synthetic meat.

Drawing on social representations theory, we explore how the public make sense of the unfamiliar, taking as the example a novel technology: synthetic meat. Data from an online deliberation study and eighteen focus groups in Belgium, Portugal and the UK indicated that the various strategies of sense-making afforded different levels of critical thinking about synthetic meat. Anchoring to genetic modification, metaphors like 'Frankenfoods' and commonplaces like 'playing God' closed off debates around potential applications of synthetic meat, whereas asking factual and rhetorical questions about it, weighing up pragmatically its risks and benefits, and envisaging changing current mentalities or behaviours in order to adapt to scientific developments enabled a consideration of synthetic meat's possible implications for agriculture, environment, and society. We suggest that research on public understanding of technology should cultivate a climate of active thinking and should encourage questioning during the process of sense-making to try to reduce unhelpful anchoring.

Gratitude depends on the relational model of communal sharing.

We studied the relation between benefits, perception of social relationships and gratitude. Across three studies, we provide evidence that benefits increase gratitude to the extent to which one applies a mental model of a communal relationship. In Study 1, the communal sharing relational model, and no other relational models, predicted the amount of gratitude participants felt after imagining receiving a benefit from a new acquaintance. In Study 2, participants recalled a large benefit they had received. Applying a communal sharing relational model increased feelings of gratitude for the benefit. In Study 3, we manipulated whether the participant or another person received a benefit from an unknown other. Again, we found that the extent of communal sharing perceived in the relationship with the stranger predicted gratitude. An additional finding of Study 2 was that communal sharing predicted future gratitude regarding the relational partner in a longitudinal design. To conclude, applying a communal sharing model predicts gratitude regarding concrete benefits and regarding the relational partner, presumably because one perceives the communal partner as motivated to meet one's needs. Finally, in Study 3, we found in addition that being the recipient of a benefit without opportunity to repay directly increased communal sharing, and indirectly increased gratitude. These circumstances thus seem to favor the attribution of communal norms, leading to a communal sharing representation and in turn to gratitude. We discuss the importance of relational models as mental representations of relationships for feelings of gratitude.

Approach/Avoidance Orientations Affect Self-Construal and Identification with In-group.

Approach and avoidance are two basic motivational orientations. Their activation influences cognitive and perceptive processes: Previous work suggests that an approach orientation instigates a focus on larger units as compared to avoidance. Study 1 confirms this assumption using a paradigm that more directly taps a person's tendency to represent objects as belonging to small or large units than prior studies. It was further predicted that the self should also be represented as belonging to larger units, and hence be more interdependent under approach than under avoidance. Study 2 supports this prediction. As a consequence of this focus on belonging to larger units, it was finally predicted that approach results in a stronger identification with one's in-group than avoidance. Studies 3 and 4 support that prediction.