Personal experiences bridge moral and political divides better than facts.

Both liberals and conservatives believe that using facts in political discussions helps to foster mutual respect, but 15 studies-across multiple methodologies and issues-show that these beliefs are mistaken. Political opponents respect moral beliefs more when they are supported by personal experiences, not facts. The respect-inducing power of personal experiences is revealed by survey studies across various political topics, a field study of conversations about guns, an analysis of YouTube comments from abortion opinion videos, and an archival analysis of 137 interview transcripts from Fox News and CNN. The personal experiences most likely to encourage respect from opponents are issue-relevant and involve harm. Mediation analyses reveal that these harm-related personal experiences increase respect by increasing perceptions of rationality: everyone can appreciate that avoiding harm is rational, even in people who hold different beliefs about guns, taxes, immigration, and the environment. Studies show that people believe in the truth of both facts and personal experiences in nonmoral disagreement; however, in moral disagreements, subjective experiences seem truer (i.e., are doubted less) than objective facts. These results provide a concrete demonstration of how to bridge moral divides while also revealing how our intuitions can lead us astray. Stretching back to the Enlightenment, philosophers and scientists have privileged objective facts over experiences in the pursuit of truth. However, furnishing perceptions of truth within moral disagreements is better accomplished by sharing subjective experiences, not by providing facts.

The Problem of Purity in Moral Psychology.

ACADEMIC ABSTRACT: The idea of "purity" transformed moral psychology. Here, we provide the first systematic review of this concept. Although often discussed as one construct, we reveal ~9 understandings of purity, ranging from respecting God to not eating gross things. This striking heterogeneity arises because purity-unlike other moral constructs-is not understood by what it is but what it isn't: obvious interpersonal harm. This poses many problems for moral psychology and explains why purity lacks convergent and divergent validity and why purity is confounded with politics, religion, weirdness, and perceived harm. Because purity is not a coherent construct, it cannot be a distinct basis of moral judgment or specially tied to disgust. Rather than a specific moral domain, purity is best understood as a loose set of themes in moral rhetoric. These themes are scaffolded on cultural understandings of harm-the broad, pluralistic harm outlined by the Theory of Dyadic Morality. PUBLIC ABSTRACT: People are fascinated by morality-how do people make moral judgments and why do liberals and conservatives seem to frequently disagree? "Purity" is one moral concept often discussed when talking about morality-it has been suggested to capture moral differences across politics and to demonstrate the evolutionary roots of morality, especially the role of disgust in moral judgment. However, despite the many books and articles that mention purity, there is no systematic analysis of purity. Here, we review all existing academic articles focused on purity in morality. We find that purity is an especially messy concept that lacks scientific validity. Because it is so poorly defined and inconsistently measured, it should not be invoked to explain our moral minds or political differences.

Pay-it-forward gonorrhea and chlamydia testing among men who have sex with men and male STD patients in China: the PIONEER pragmatic, cluster randomized controlled trial protocol.

BACKGROUND: Gonorrhea and chlamydia are the most common sexually transmitted diseases (STDs) among men who have sex with men (MSM) in China. Previous studies have shown pay-it-forward (PIF) interventions to be associated with a substantial increase in gonorrhea and chlamydia test uptake compared to standard-of-care. We propose a 'pay-it-forward' gonorrhea and chlamydia testing randomized controlled trial (PIONEER). The trial would evaluate the effectiveness of two pay-it-forward strategies in promoting testing uptake compared to the standard of care (in which men pay for their tests out-of-pocket) among MSM and male STD patients in China. METHODS: PIONEER will be a three-armed, pragmatic cluster randomized controlled trial (RCT), conducted across 12 clinics (six MSM-led and six public STD clinics) to compare the effectiveness of three implementation strategies. Each facility will be randomized to a standard pay-it-forward intervention of gonorrhea/ chlamydia testing with minimal encouragement for testing, a community-engaged pay-it-forward arm, or a control arm where men pay for their tests out-of-pockets. The primary outcome will be dual gonorrhea/chlamydia test uptake. Secondary outcomes will include syphilis testing, amount donated in pay-it-forward, number of positive gonorrhea and chlamydia tests, and measures of antimicrobial resistance. A sequential transformative mixed methods design will be used to evaluate the implementation process in type 2 effectiveness-implementation hybrid design. Data sources will include survey on acceptability, and feelings and attitudes towards the interventions among participants; testing and treatment uptake data from clinic records, WeChat records, and qualitative data to gain insights into men's perceptions and attitudes towards the pay-it-forward, mechanisms driving uptake, and donating behaviors. Implementers and organizers will be interviewed about fidelity and adherence to protocol, sustainability of pay-it-forward intervention, and barriers and facilitators of implementing the intervention. DISCUSSION: PIONEER will substantially increase gonorrhea/chlamydia testing among MSM in China, providing an innovative and new financial mechanism to sustain STD screening among sexual minorities in low- and middle-income countries. This study will answer compelling scientific questions about how best to implement pay-it-forward and the individual and organizational characteristics that moderate it. TRIAL REGISTRATION: The study with identification number NCT05723263 has been registered on clinicaltrials.gov/.

Purity is still a problem.

Our recent review demonstrates that "purity" is a messy construct with at least nine popular scientific understandings. Cultural beliefs about self-control help unify some of these understandings, but much messiness remains. The harm-centric theory of dyadic morality suggests that purity violations can be comprehensively understood as abstract harms, acts perceived by some people (and not others) to indirectly cause suffering.

People treat social robots as real social agents.

When people interact with social robots, they treat them as real social agents. How people depict robots is fun to consider, but when people are confronted with embodied entities that move and talk - whether humans or robots - they interact with them as authentic social agents with minds, and not as mere representations.

Not just a hijack: Imaginary worlds can enhance individual and group-level fitness.

Why has fiction been so successful over time? We make the case that fiction may have properties that enhance both individual and group-level fitness by (a) allowing risk-free simulation of important scenarios, (b) effectively transmitting solutions to common problems, and (c) enhancing group cohesion through shared consumption of fictive worlds.

For Black men, being tall increases threat stereotyping and police stops.

Height seems beneficial for men in terms of salaries and success; however, past research on height examines only White men. For Black men, height may be more costly than beneficial, primarily signaling threat rather than competence. Three studies reveal the downsides of height in Black men. Study 1 analyzes over 1 million New York Police Department stop-and-frisk encounters and finds that tall Black men are especially likely to receive unjustified attention from police. Then, studies 2 and 3 experimentally demonstrate a causal link between perceptions of height and perceptions of threat for Black men, particularly for perceivers who endorse stereotypes that Black people are more threatening than White people. Together, these data reveal that height is sometimes a liability for Black men, particularly in contexts in which threat is salient.

Conflict Changes How People View God.

Religion shapes the nature of intergroup conflict, but conflict may also shape religion. Here, we report four multimethod studies that reveal the impact of conflict on religious belief: The threat of warfare and intergroup tensions increase the psychological need for order and obedience to rules, which leads people to view God as more punitive. Studies 1 (N = 372) and 2 (N = 911) showed that people's concern about conflict correlates with belief in a punitive God. Study 3 (N = 1,065) found that experimentally increasing the salience of conflict increases people's perceptions of the importance of a punitive God, and this effect is mediated by people's support for a tightly regulated society. Study 4 showed that the severity of warfare predicted and preceded worldwide fluctuations in punitive-God belief between 1800 CE and 2000 CE. Our findings illustrate how conflict can change the nature of religious belief and add to a growing literature showing how cultural ecologies shape psychology.

On Intersectionality: How Complex Patterns of Discrimination Can Emerge From Simple Stereotypes.

Patterns of discrimination are often complex (i.e., multiplicative), with different identities combining to yield especially potent discrimination. For example, Black men are disproportionately stopped by police to a degree that cannot be explained by the simple (i.e., additive) effects of being Black and being male. Researchers often posit corresponding mental representations (e.g., intersectional stereotypes for Black men) to account for these complex outcomes. We suggest that complex discrimination can be explained by simple stereotypes combined with threshold models of behavior-for example, "if someone's threat level seems higher than X, stop that person." Simulations provide proof of this concept. We show how gender-by-race discrimination in both promotions and police stops can be explained by simple stereotypes. We also explore race-by-age discrimination in police stops, in which racial disparities are greater for young adolescents. This work suggests that complex behaviors can sometimes arise from relatively simple cognitions.

Creepiness Creeps In: Uncanny Valley Feelings Are Acquired in Childhood.

The uncanny valley posits that very human-like robots are unsettling, a phenomenon amply demonstrated in adults but unexplored in children. Two hundred forty 3- to 18-year-olds viewed one of two robots (machine-like or very human-like) and rated their feelings toward (e.g., "Does the robot make you feel weird or happy?") and perceptions of the robot's capacities (e.g., "Does the robot think for itself?"). Like adults, children older than 9 judged the human-like robot as creepier than the machine-like robot-but younger children did not. Children's perceptions of robots' mental capacities predicted uncanny feelings: children judge robots to be creepy depending on whether they have human-like minds. The uncanny valley is therefore acquired over development and relates to changing conceptions about robot minds.

The Theory of Dyadic Morality: Reinventing Moral Judgment by Redefining Harm.

The nature of harm-and therefore moral judgment-may be misunderstood. Rather than an objective matter of reason, we argue that harm should be redefined as an intuitively perceived continuum. This redefinition provides a new understanding of moral content and mechanism-the constructionist Theory of Dyadic Morality (TDM). TDM suggests that acts are condemned proportional to three elements: norm violations, negative affect, and-importantly-perceived harm. This harm is dyadic, involving an intentional agent causing damage to a vulnerable patient (A→P). TDM predicts causal links both from harm to immorality (dyadic comparison) and from immorality to harm (dyadic completion). Together, these two processes make the "dyadic loop," explaining moral acquisition and polarization. TDM argues against intuitive harmless wrongs and modular "foundations," but embraces moral pluralism through varieties of values and the flexibility of perceived harm. Dyadic morality impacts understandings of moral character, moral emotion, and political/cultural differences, and provides research guidelines for moral psychology.

Dying Is Unexpectedly Positive.

In people's imagination, dying seems dreadful; however, these perceptions may not reflect reality. In two studies, we compared the affective experience of people facing imminent death with that of people imagining imminent death. Study 1 revealed that blog posts of near-death patients with cancer and amyotrophic lateral sclerosis were more positive and less negative than the simulated blog posts of nonpatients-and also that the patients' blog posts became more positive as death neared. Study 2 revealed that the last words of death-row inmates were more positive and less negative than the simulated last words of noninmates-and also that these last words were less negative than poetry written by death-row inmates. Together, these results suggest that the experience of dying-even because of terminal illness or execution-may be more pleasant than one imagines.

Differential patterns in mind perception in subclinical paranoia: relationships to self-reported empathy.

INTRODUCTION: Although social cognition skills and biases are well-studied in paranoia, "mind perception" - perceiving the extent to which someone even possesses a thinking, feeling mind - is not. We sought to better characterise the profile of mind perception for individuals with paranoia. METHODS: We examined links between mind perception and paranoia in a large (n = 890) subclinical sample. Participants completed measures of paranoia, schizotypy, mind perception, and dispositional empathy. These assessments were examined for their relationships to one another, as well as the possibility that mind perception partially mediates the relationship between paranoia and empathy. RESULTS: Analyses revealed that increased paranoia was linked to less mind perception towards people. This distorted mind perception partially explained the link between paranoia and both perspective taking and empathic concern. CONCLUSIONS: In paranoia - and psychopathology more broadly - understanding and addressing distorted mind perception may be one component of restoring social functioning.

Constructing contempt.

Gervais & Fessler argue that contempt is a natural kind and that its experience cannot be explained by a constructionist account of emotion. We dispute these claims and offer a positive constructionist model of contempt that accounts for the existing evidence and unifies conflicting findings in the literature on contempt.

The MR2: A multi-racial, mega-resolution database of facial stimuli.

Faces impart exhaustive information about their bearers, and are widely used as stimuli in psychological research. Yet many extant facial stimulus sets have substantially less detail than faces encountered in real life. In this paper, we describe a new database of facial stimuli, the Multi-Racial Mega-Resolution database (MR2). The MR2 includes 74 extremely high resolution images of European, African, and East Asian faces. This database provides a high-quality, diverse, naturalistic, and well-controlled facial image set for use in research. The MR2 is available under a Creative Commons license, and may be accessed online.

A constructionist review of morality and emotions: no evidence for specific links between moral content and discrete emotions.

Morality and emotions are linked, but what is the nature of their correspondence? Many "whole number" accounts posit specific correspondences between moral content and discrete emotions, such that harm is linked to anger, and purity is linked to disgust. A review of the literature provides little support for these specific morality-emotion links. Moreover, any apparent specificity may arise from global features shared between morality and emotion, such as affect and conceptual content. These findings are consistent with a constructionist perspective of the mind, which argues against a whole number of discrete and domain-specific mental mechanisms underlying morality and emotion. Instead, constructionism emphasizes the flexible combination of basic and domain-general ingredients such as core affect and conceptualization in creating the experience of moral judgments and discrete emotions. The implications of constructionism in moral psychology are discussed, and we propose an experimental framework for rigorously testing morality-emotion links.

The emergence of "us and them" in 80 lines of code: modeling group genesis in homogeneous populations.

Psychological explanations of group genesis often require population heterogeneity in identity or other characteristics, whether deep (e.g., religion) or superficial (e.g., eye color). We used agent-based models to explore group genesis in homogeneous populations and found robust group formation with just two basic principles: reciprocity and transitivity. These emergent groups demonstrated in-group cooperation and out-group defection, even though agents lacked common identity. Group formation increased individual payoffs, and group number and size were robust to varying levels of reciprocity and transitivity. Increasing population size increased group size more than group number, and manipulating baseline trust in a population had predictable effects on group genesis. An interactive demonstration of the parameter space and source code for implementing the model are available online.

Distortions of mind perception in psychopathology.

It has long been known that psychopathology can influence social perception, but a 2D framework of mind perception provides the opportunity for an integrative understanding of some disorders. We examined the covariation of mind perception with three subclinical syndromes--autism-spectrum disorder, schizotypy, and psychopathy--and found that each presents a unique mind-perception profile. Autism-spectrum disorder involves reduced perception of agency in adult humans. Schizotypy involves increased perception of both agency and experience in entities generally thought to lack minds. Psychopathy involves reduced perception of experience in adult humans, children, and animals. Disorders are differentially linked with the over- or underperception of agency and experience in a way that helps explain their real-world consequences.