Subjective economic inequality evokes interpersonal objectification.

Interpersonal objectification, treating people as tools and neglecting their essential humanness, is a pervasive and enduring phenomenon. Across five studies (N = 1183), we examined whether subjective economic inequality increases objectification through a calculative mindset. Study 1 revealed that the perceptions of economic inequality at the national level and in daily life were positively associated with objectification. Studies 2 and 3 demonstrated a causal relationship between subjective economic inequality and objectification in a fictitious organization and society, respectively. Moreover, the effect was mediated by a calculative mindset (Studies 3-4). In addition, lowering a calculative mindset weakened the effect of subjective inequality on objectification (Study 4). Finally, increased objectification due to subjective inequality further decreased prosociality and enhanced exploitative intentions (Study 5). Taken together, our findings suggest that subjective economic inequality increases objectification, which further causes adverse interpersonal interactions.

How intrasexual competitiveness shapes attitudes towards cosmetic surgery recipients.

Cosmetic surgery is extremely popular. Despite this, negative attitudes towards cosmetic surgery recipients prevail. Across two pre-registered studies, we examined whether intrasexual competitiveness explains these negative attitudes. Participants in Study 1 were 343 (mean age = 24.74) single heterosexual American women and participants in Study 2 were 445 (mean age = 19.03) single heterosexual Australian women. Participants in both studies were primed for either low or high intrasexual competitiveness. Contrary to our predictions, we found that priming condition did not influence participants' derogation and social exclusion of cosmetic surgery recipients. We did, however, find evidence for a 'relative attractiveness' halo effect: participants engaged in less derogation and social exclusion when they assumed cosmetic surgery recipients were more attractive than themselves. This suggests that 'pretty privilege' extends not only to women who meet conventional beauty standards, but also to those who are perceived as relatively closer to meeting these standards than the individual with whom they are engaging. Overall, we concluded that intrasexual competitiveness does not encourage the stigmatisation of cosmetic surgery recipients and examined alternative explanations for this phenomenon.

Awe promotes moral expansiveness via the small-self.

The experience of awe has been shown to challenge how people think about themselves and the world around them, linking them to something greater than themselves. We investigated whether this emotional experience of awe may also challenge the boundaries of our moral consideration, leading to a generalized expansion in our moral worlds. Across five studies (N = 990), we examined whether awe might promote moral expansiveness; that is, increased moral concern across a broad range of entities (e.g., out-groups, animals, plants, environments). Cross-sectional Studies 1a and 1b, found dispositional awe was related to greater moral expansiveness. Experimental Studies 2 and 3, using video-induced awe, found consistent indirect effects on moral expansiveness, via self-reported awe and the small-self sense of vastness. Experimental Study 4, using Virtual Reality induced awe, found those in the awe condition (vs. control) reported greater moral expansiveness, and this was fully mediated by the small-self sense of vastness. Our findings show awe expands our sense of connectedness to the broader world, and through this, increases the breath of our moral concern.

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.

Physical Attractiveness Biases Judgments Pertaining to the Moral Domain of Purity.

Research on the Beauty-is-Good stereotype shows that unattractive people are perceived to have worse moral character than attractive individuals. Yet research has not explored what kinds of moral character judgments are particularly biased by attractiveness. In this work, we tested whether attractiveness particularly biases moral character judgments pertaining to the moral domain of purity, beyond a more general halo effect. Across four preregistered studies (N = 1,778), we found that unattractive (vs. attractive) individuals were judged to be more likely to engage in purity violations compared with harm violations and that this was not due to differences in perceived moral wrongness, weirdness, or sociality between purity and harm violations. The findings shed light on how physical attractiveness influences moral character attributions, suggesting that physical attractiveness particularly biases character judgments pertaining to the moral domain of purity.

Beyond Aesthetic Judgment: Beauty Increases Moral Standing Through Perceptions of Purity.

Researchers have tended to focus on mind perception as integral to judgments of moral standing, yet a smaller body of evidence suggests that beauty may also be an important factor (for some people and animals). Across six studies (N = 1,662), we investigated whether beauty increases moral standing attributions to a wide range of targets, including non-sentient entities, and explored the psychological mechanism through which beauty assigns moral standing to targets. We found that people attribute greater moral standing to beautiful (vs. ugly) animals (Study 1 and Study 5a, preregistered) and humans (Study 2). This effect also extended to non-sentient targets, that is, people perceive beautiful (vs. ugly) landscapes (Study 3) and buildings (Study 4 and Study 5b, preregistered) as possessing greater moral standing. Across all studies, perceptions of purity mediated the effect of beauty on moral standing, suggesting that beauty increases the moral standing individuals place on targets through evoking moral intuitions of purity.

Prescribing vegetarian or flexitarian diets leads to sustained reduction in meat intake.

Many people agree that reducing the consumption of meat has good ends (e.g., for animal welfare, the environment, and human health). However, the question of which advocacy strategies are most effective in enabling wide-spread meat reduction remains open. We explored this by prescribing four different meat reduction diets to omnivorous participants for a seven-day adherence period, and studied their meat consumption over time. The diets included a Vegetarian diet, and three flexitarian diets (Climatarian - limit beef and lamb consumption; One Step for Animals - eliminate chicken consumption; Reducetarian - reduce all meat consumption). Results showed pronounced differences between groups in meat consumption during the adherence period, where the Vegetarian group ate significantly less meat than the flexitarian groups. All groups decreased their meat intake in the weeks following the adherence period compared to baseline, however, there were no significant group differences in the level of decrease over time. Participants also changed their attitudes toward meat and animals from pre-to post-intervention, and decreases in commitment toward and rationalization of meat-eating partially mediated change in meat intake. These findings reveal that the diet assignments had some impact on participants' meat consumption and attitudes even after the prescribed adherence period had ended. However, the sustained decrease in consumption did not vary depending on what meat reduction strategy was originally used.