Meat and morality: The moral foundation of purity, but not harm, predicts attitudes toward cultured meat.

Cultured meat (also referred to as cultivated, cell-based, or cell-cultured meat) is a novel food technology that is presented as a method of meat production without reliance on large-scale industrial farming. The pro-cultured meat narrative rests, in part, on a moral foundation: cultured meat is purported to alleviate the environmental and animal welfare harms associated with farmed meat. Despite this narrative, no research has examined which moral values underpin attitudes towards cultured meat. To examine this, we surveyed 1861 participants from the United States and Germany about their moral foundations and their attitudes towards cultured meat. In line with predictions, people who more strongly endorse moral values about purity (i.e., had higher scores on the purity subscale of the moral foundations scale) held more negative attitudes towards cultured meat. However, this relationship was much more consistent among participants from the United States than participants from Germany. Against predictions, attitudes towards cultured meat were not reliably associated with the extent to which people focus on harm as a moral foundation. The latter finding was particularly surprising in light of harm-reduction narratives around cultured meat. These findings demonstrate the need for a more nuanced discussion about, and understanding of, consumer concerns around cultured meat and the values that underpin them.

The moral significance of prosstecting environmental and cultural objects.

A powerful avenue through which to promote the preservation of the natural and cultural environment is to afford cultural and environmental objects moral significance. In this research, we examine a range of factors that may give rise to moral concern regarding the protection of culturel and environmental objects as ends in themselves. In this way, we also extend theorizing and evidence beyond a focus on sentience as a focal determinant of moral significance Across five studies we show that non-sentient objects can sometimes be viewed as possessing intrinsically valuable properties that afford them moral standing (independent of their extrinsic/means-end value or any perception of their capacity to think and feel). People judge it morally wrong to harm things that are beautiful, sacred, rare, or old, and this cannot be explained merely by their usefulness or economic value. Our findings provide new insight into ways to elevate the protection of natural and cultural objects to an issue of moral significance, and suggest avenues through which to motivate the preservation of a natural and cultural environments.

A world together: Global citizen identification as a basis for prosociality in the face of COVID-19.

How do global citizens respond to a global health emergency? The present research examined the association between global citizen identification and prosociality using two cross-national datasets-the World Values Survey (Study 1, N = 93,338 from 60 countries and regions) and data collected in 11 countries at the start of the COVID-19 pandemic (Study 2, N = 5,427). Results showed that individuals who identified more strongly as global citizens reported greater prosociality both generally (Study 1) and more specifically in the COVID-19 global health emergency (Study 2). Notably, global citizen identification was a stronger predictor of prosociality in response to COVID-19 than national identification (Study 2). Moreover, analyses revealed that shared ingroup identity accounted for the positive association between global citizen identification and prosociality (Study 2). Overall, these findings highlight global citizenship as a unique and promising direction in promoting prosociality and solidarity, especially in the fight against COVID-19.

I may not like you, but I still care: Children differentiate moral concern from other constructs.

In industrialized societies, adults exhibit stable preferences for the types of people, animals, and entities they feel moral concern for (Crimston et al., 2016). Only one published study to date has utilized the moral circles paradigm to examine these preferences in children, finding that as children age, their preferences shift to become more similar to adults' (Neldner et al., 2018). However, it is currently unclear whether children's conceptualization of moral concern differs from that of other related social constructs. The aim of the current study was twofold: first, to test the moral circles paradigm in a new sample of children to see whether published patterns of moral concern could be replicated and, second, to investigate whether children distinguish moral concern from the related constructs of liking and familiarity. Australian children aged 4 to 10 years old (N = 281; 143 boys, 138 girls; predominantly middle class) placed 24 pictures of human, animal, and environmental entities on a stratified circle according to how much they cared, liked, or knew about the targets. We found similar patterns of moral prioritization to previous research (Neldner et al., 2018), replicating both stable preferences and age-related changes in children's moral concern for others. Crucially, we extend these findings by showing that children distinguish how much they care about entities from their levels of liking and knowing about them. This suggests children differentiate between moral concern and other social constructs early in development and display distinct patterns of prioritization when evaluating everyday entities according to these judgments. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Double jeopardy: How lower levels of support during COVID-19 exacerbated the relationship between loneliness and distress.

While the relationship between loneliness and psychological distress is well documented, the mechanisms underlying this relationship are less clear. One factor known to be related to loneliness as well as psychological distress, is social support, with some studies suggesting that support-both received and provided-can serve as a mechanism to reduce the distress associated with loneliness. In this paper we examine the mediating role of both aspects of support in the relationship between loneliness and psychological distress in the COVID-19 context. We used a multi-country dataset collected at two timepoints during the pandemic; the first during the early stages (N = 6,842, 11 countries) and the second collected for a subset of countries (N = 1,299, 3 countries) 3 months later. Across all eleven countries, results revealed significant positive associations between loneliness and distress. Furthermore, using longitudinal data, we investigated the directionality of this relationship and found that increased loneliness over time was associated with increased psychological distress. The data also showed that both feeling unsupported and feeling unable to provide support to others mediated this relationship. These findings point to the need to facilitate people's ability to draw effective social support and help others-particularly at times when social connectedness is threatened-as a way of alleviating the psychological distress that commonly presents with loneliness.

Surgical satisfaction and quality of life outcomes reported by transgender men and women at least one year post gender-affirming surgery: A systematic literature review.

Background: Many transgender women and men undergo gender-affirming surgeries. Existing work shows that early surgery outcomes are generally positive, suggesting high surgical satisfaction and positive quality of life outcomes. Less work, however, examines these outcomes in the longer-term. Aims: To conduct a systematic literature review into the longer-term (i.e., ≥ 1 year) surgical satisfaction and quality of outcomes following various forms of gender-affirming surgery in transgender populations. Specifically, we aim to examine research on such outcomes at least one-year post gender-affirming chest, genital, facial, vocal cord, and Adam's apple removal surgeries. Methods: Studies were identified through Google Scholar, PsycINFO, Scopus, and PubMed databases, as well as through Google Scholar search alerts. We considered all studies published until October 2021. Two reviewers extracted data from suitable studies using Covidence. Both reviewers also independently assessed the identified studies' risk of bias and strength of evidence. Results: Seventy-nine low quality (e.g., small sample sizes, lack of control/comparison groups) studies suggest that most transgender patients are satisfied with surgical outcomes when assessed at least one-year post-surgery. Low quality research also indicates that transgender women and men typically report positive psychological and sexual wellbeing post-surgery, and similar wellbeing outcomes as those who have not had surgery. Discussion: To the best of our knowledge, this literature review is the first to critically summarize and evaluate all published studies on the longer-term quality of life outcomes following chest, genital, facial, voice and Adam's apple removal surgeries for transgender women and men. While the results suggest promising surgical satisfaction and quality of life outcomes following surgery, many studies only draw on small samples, and most studies do not allow for causal conclusions. Further, few studies have compared surgical outcomes between transgender women and men. We conclude by offering concrete suggestions for future research.

Experiments make a good breakfast, but a poor supper.

Cesario's analysis has three key flaws. First, the focus on whether an effect is "real" (an "effects flaw") overlooks the importance of theory testing. Second, obsession with effects (a "fetishization flaw") sidelines theoretically informed questions about when and why an effect may arise. Third, failure to take stock of cultural and historical context (a "decontextualization flaw") strips findings of meaning.

Fear leads to suffering: Fears of compassion predict restriction of the moral boundary.

Empirical investigations into the psychological drivers of more or less expansive moral thinking are lacking from the psychological literature. One potential driver that warrants deeper investigation is compassion - a prosocial motivation to both identity and alleviate suffering. The current research examined the extent to which compassion, and fears of compassion, act as a driver and inhibitor, respectively, of a morally expansive mindset. We tested these associations across three studies (N = 749) and found robust support for our predictions. Specifically, stronger compassion to others, and greater fears of extending compassion to others, were linked to enhanced and reduced moral expansiveness, respectively. Moreover, over and above empathy and mindfulness, fears of compassion and compassion uniquely predicted moral expansiveness. Finally, compassion was found to consistently mediate the relationship between fears of compassion to others and moral expansiveness. Our findings further our understanding of the psychological factors that may drive and restrict morally expansive mindsets and hold implications for the broader domains of moral decision-making and prosocial motivation as well as the application of practices that are designed to facilitate a compassionate mindset (e.g., Compassionate Mind Training).

Unlocking collective cooperation in the midst of COVID-19: The role of social support in predicting the social class disparity in cooperation.

We examined whether (the lack of) social support can explain why researchers have found lower rates of adherence to follow public health guidelines amongst people who perceived themselves as coming from lower social class backgrounds during the COVID-19 pandemic. To do this, we surveyed 5818 participants from 10 countries during the first wave of lock-down. Contrary to previous findings, social class was not related to general adherence to COVID-19 regulations or desire to engage in citizenship behaviours (e.g., showing initiatives to help others during the pandemic). However, we found evidence of an indirect effect whereby those who perceived themselves as higher social class were more likely to be both the recipient and provider of social support which in turn predicted greater adherence and desire to engage in citizenship behaviours during the earlier wave of the pandemic. Our findings highlight the importance of social support in unlocking potential for collective cooperation (i.e., adherence to COVID-19 rules and desire to engage in citizenship behaviours). They suggest that instead of enforcing strict regulations, government authorities need to address existing social support barriers within lower income communities to facilitate cooperation from everyone in the community.

Tree-Huggers Versus Human-Lovers: Anthropomorphism and Dehumanization Predict Valuing Nature Over Outgroups.

Previous examinations of the scope of moral concern have focused on aggregate attributions of moral worth. However, because trade-offs exist in valuing different kinds of entities, tabulating total amounts of moral expansiveness may conceal significant individual differences in the relative proportions of moral valuation ascribed to various entities. We hypothesized that some individuals ("tree-huggers") would ascribe greater moral worth to animals and ecosystems than to humans from marginalized or stigmatized groups, while others ("human-lovers") would ascribe greater moral worth to outgroup members than to the natural world. Additionally, because moral valuation is often treated as being zero-sum, we hypothesized that there would be no difference in aggregate levels of moral concern between tree-huggers and human-lovers. Finally, because attributions of mental capacities substantially contribute to moral valuation, we predicted that tree-huggers and human-lovers would show different patterns of mind attribution for animals versus humans. Three studies (N = 985) yielded evidence in support of our hypotheses. First, over one-third of participants valued nature over outgroups. Second, extending moral value to animals and nature was not indicative of more expansive moral concern overall; instead, tree-huggers and human-lovers were identical in their aggregate ascriptions of moral worth. Third, tree-huggers had relatively amplified tendencies to attribute mental capacities to animals and relatively reduced tendencies to attribute mental capacities to outgroup members-thus having elevated rates of both anthropomorphism and dehumanization. These findings necessitate a reconceptualization of both the extension of moral worth and the attribution of minds.

To what extent are conspiracy theorists concerned for self versus others? A COVID-19 test case.

We examined whether people who are prone to believe COVID-19 conspiracy theories are characterised by an especially strong concern for others or an especially strong concern for the self, and whether these orientations are associated with willingness to take a COVID-19 vaccine. We surveyed 4,245 participants from eight nations; three months later we re-contacted 1,262 participants from three nations. Belief in COVID-19 conspiracy theories was related to greater concerns about one's own safety, and lower concerns about the safety of close others. Furthermore, conspiracist ideation at Wave 1 predicted reluctance to take a COVID-19 vaccine at Wave 2, mediated through relative concern for self versus others. In sum, people who are high in conspiracy beliefs have relatively higher concern for the self relative to others, with troubling implications for public health.

Trust predicts COVID-19 prescribed and discretionary behavioral intentions in 23 countries.

The worldwide spread of a new coronavirus (SARS-CoV-2) since December 2019 has posed a severe threat to individuals' well-being. While the world at large is waiting that the released vaccines immunize most citizens, public health experts suggest that, in the meantime, it is only through behavior change that the spread of COVID-19 can be controlled. Importantly, the required behaviors are aimed not only at safeguarding one's own health. Instead, individuals are asked to adapt their behaviors to protect the community at large. This raises the question of which social concerns and moral principles make people willing to do so. We considered in 23 countries (N = 6948) individuals' willingness to engage in prescribed and discretionary behaviors, as well as country-level and individual-level factors that might drive such behavioral intentions. Results from multilevel multiple regressions, with country as the nesting variable, showed that publicized number of infections were not significantly related to individual intentions to comply with the prescribed measures and intentions to engage in discretionary prosocial behaviors. Instead, psychological differences in terms of trust in government, citizens, and in particular toward science predicted individuals' behavioral intentions across countries. The more people endorsed moral principles of fairness and care (vs. loyalty and authority), the more they were inclined to report trust in science, which, in turn, statistically predicted prescribed and discretionary behavioral intentions. Results have implications for the type of intervention and public communication strategies that should be most effective to induce the behavioral changes that are needed to control the COVID-19 outbreak.

Risk and protective factors for mental health at a youth mass gathering.

BACKGROUND: Mass gatherings are well-documented for their public health risks; however, little research has examined their impact on mental health or focused on young people specifically. This study explores risk and protective factors for mental health at mass gatherings, with a particular focus on characterising attendees with high levels of psychological distress and risk taking. METHOD: Data collection was conducted in situ at "Schoolies", an annual informal week-long mass gathering of approximately 30,000 Australian school leavers. Participants were 812 attendees of Schoolies on the Gold Coast in 2015 or 2016 (74% aged 17 years old). RESULTS: In both years, attendee mental health was found to be significantly better than population norms for their age peers. Identification with the mass gathering predicted better mental health, and this relationship became stronger across the course of the mass gathering. Attendees with high levels of psychological distress were more likely to be male, socially isolated, impulsive, and in a friendship group where risk taking was normative. CONCLUSIONS: Mass gatherings may have a net benefit for attendee mental health, especially for those attendees who are subjectively committed to the event. However, a vulnerable subgroup of attendees requires targeted mental health support.

Moral expansiveness short form: Validity and reliability of the MESx.

Moral expansiveness refers to the range of entities (human and non-human) deemed worthy of moral concern and treatment. Previous research has established that the Moral Expansiveness Scale (MES) is a powerful predictor of altruistic moral decision-making and captures a unique dimension of moral cognition. However, the length of the full MES may be restrictive for some researchers. Here we establish the reliability and validity of a reduced moral expansiveness scale, the MESx. Consistent with the full version, the MESx is strongly associated with (but not reducible to) theoretically related constructs, such as endorsement of universalism values, identification with all humanity, and connectedness to nature. The MESx also predicted measures of altruistic moral decision-making to the same degree as the full MES. Further, the MESx passed tests of discriminant validity, was unrelated to political conservatism (unlike the full MES), only mildly associated with the tendency to provide socially desirable responses, and produced moderate reliability over time. We conclude that the MESx is a psychometrically valid alternative for researchers requiring a short measure of moral expansiveness.