Valence, sensations and appraisals co-occurring with feeling moved: evidence on kama muta theory from intra-individually cross-correlated time series.

Emotional experiences typically labelled "being moved" or "feeling touched" may belong to one universal emotion. This emotion, which has been labelled "kama muta", is hypothesised to have a positive valence, be elicited by sudden intensifications of social closeness, and be accompanied by warmth, goosebumps and tears. Initial evidence on correlations among the kama muta components has been collected with self-reports after or during the emotion. Continuous measures during the emotion seem particularly informative, but previous work allows only restricted inferences on intra-individual processes because time series were cross-correlated across samples. In the current studies, we instead use a within-subject design to replicate and extend prior work. We compute intra-individual cross-correlations between continuous self-reports on feeling moved and (1) positive and negative affect; (2) goosebumps and subjective warmth and (3) appraisals of closeness and morality. Results confirm the predictions of kama muta theory that feeling moved by intensified communal sharing cross-correlates with appraised closeness, positive affect, warmth and (less so) goosebumps, but not with negative affect. Contrary to predictions, appraised morality cross-correlated with feeling moved as much as appraised closeness did. We conclude that strong inferences on emotional processes are possible using continuous measures, replace earlier findings, and are largely in line with theorising.

Moved by Social Justice: The Role of Kama Muta in Collective Action Toward Racial Equality.

Participation in collective action is known to be driven by two appraisals of a social situation: Beliefs that the situation is unfair (injustice appraisal) and beliefs that a group can change the situation (collective efficacy appraisal). Anger has been repeatedly found to mediate the relationship between injustice appraisals and collective action. Recent work suggests that the emotion of being moved mediates the relationship between efficacy appraisals and collective action. Building on this prior work, the present research applies kama muta theory to further investigate the relationship between efficacy appraisals and collective action. Kama muta is a positive emotion that is evoked by a sudden intensification of communal sharing, and largely overlaps with the English concept being moved. We investigated its relationship with collective action in both advantaged and disadvantaged racial groups in the context of the Black Lives Matter Movement (BLM) in Spring of 2020. In one pilot study (N = 78) and one main study (N = 215), we confirmed that anger toward the system of racial inequalities mediated between injustice and collective action intentions, and that kama muta toward the movement mediated between collective efficacy and collective action intentions. Both mediations were found for both Black and White participants. We also observed additional unpredicted paths from anger to kama muta and from efficacy to anger. Together, this provides evidence for the pivotal role of emotions in collective action intentions, but also points out that appraisals need to be better understood.

Proper understanding of grounded procedures of separation needs a dual inheritance approach.

Grounded procedures of separation are conceptualized as a learned concept. The simultaneous cultural universality of the general idea and immense diversity of its implementations might be better understood through the lens of dual inheritance theories. By drawing on examples from developmental psychology and emotion theorizing, we argue that an innate blueprint might underlie learned implementations of cleansing that vary widely.

Emotional Campaigning in Politics: Being Moved and Anger in Political Ads Motivate to Support Candidate and Party.

Political advertising to recruit the support of voters is an inherent part of politics. Today, ads are distributed via television and online, including social media. This type of advertisement attempts to recruit support by presenting convincing arguments and evoking various emotions about the candidate, opponents, and policy proposals. We discuss recent arguments and evidence that a specific social emotion, namely the concept kama muta, plays a role in political advertisements. In vernacular language, kama muta is typically labeled as being moved or touched. We compare kama muta and anger theoretically and discuss how they can influence voters' willingness to support a candidate. We then, for the first time, compare kama muta and anger empirically in the same study. Specifically, we showed American participants short political ads during the 2018 United States midterm election campaigns. All participants saw both kama muta- and anger-evoking ads from both Democratic or Republican candidates. In total, everybody watched eight ads. We assessed participants' degree of being moved and angered by the videos and their motivation for three types of political support: ideational, financial, and personal. The emotional impact of an ad depended on its perceived source: Participants felt especially angry after watching the anger-evoking ads and especially moved by moving ads if they identified with the political party that had produced the video. Both emotions mediated were associated with increased intentions to provide support. Importantly, if one of the two emotions was evoked, its effect on political support was enhanced if participants identified with the party that had produced the ad. We discuss limitations of the method and implications of the results for future research and practice.

Correlates of Health-Protective Behavior During the Initial Days of the COVID-19 Outbreak in Norway.

The coronavirus outbreak manifested in Norway in March 2020. It was met with a combination of mandatory changes (closing of public institutions) and recommended changes (hygiene behavior, physical distancing). It has been emphasized that health-protective behavior such as increased hygiene or physical distancing are able to slow the spread of infections and flatten the curve. Drawing on previous health-psychological studies during the outbreak of various pandemics, we investigated psychological and demographic factors predicting the adoption and engagement in health-protective behavior and changes in such behavior, attitudes, and emotions over time. We recruited a non-representative sample of Norwegians (n = 8676) during a 15-day period (March 12-26 2020) at the beginning of the COVID-19 outbreak in Norway. Employing both traditional methods and exploratory machine learning, we replicated earlier findings that engagement in health-protective behavior is associated with specific demographic characteristics. Further, we observed that increased media exposure, perceiving measures as effective, and perceiving the outbreak as serious was positively related to engagement in health-protective behavior. We also found indications that hygiene and physical distancing behaviors were related to somewhat different psychological and demographic factors. Over the sampling period, reported engagement in physical distancing increased, while experienced concern or fear declined. Contrary to previous studies, we found no or only small positive predictions by confidence in authorities, knowledge about the outbreak, and perceived individual risk, while all of those variables were rather high. These findings provide guidance for health communications or interventions targeting the adoption of health-protective behaviors in order to diminish the spread of COVID-19.

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.

Grounding of rank: embodiment, space, and magnitude.

Humans build hierarchical relations, in which they coordinate according to rankings. Rankings need to be mentally represented in order to be communicated and constituted. These mental representations are grounded: They depend on the body and its interactions with the physical and social environment. The review reports evidence from four fields on the nature of this grounding. Work on nonverbal behavior shows that rank is inferred from various magnitudes related to bodily size and strength. Conversely, rank is envisioned using the same magnitudes. Schematized versions of these and other magnitude and dimensional cues influence cognition about ranks. Finally, cognition about ranks shows characteristics of magnitude. These lines of work converge in the conclusion that humans have developed a general representation of rank as a magnitude grounded in bodily size and strength.

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.

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.

The Role of Social Relational Emotions for Human-Nature Connectedness.

Little is known about the psychological processes through which people connect to nature. From social psychology, we know that emotions play an essential role when connecting to others. In this article, we argue that social connectedness and connectedness to nature are underpinned by the same emotions. More specifically, we propose that social relational emotions are crucial to understanding the process through which humans connect to nature. Beside other emotions, kama muta (Sanskrit: being moved by love) might play a particular crucial role when connecting to nature. Future research should consider the role of social relational emotions in human-nature relationships.

Behavioral and neural evidence for an evaluative bias against other people's mundane interracial encounters.

Evaluating other people's social encounters from a third-person perspective is an ubiquitous activity of daily life. Yet little is known about how these evaluations are affected by racial bias. To overcome this empirical lacuna, two experiments were conducted. The first experiment used evaluative priming to show that both Black (n = 44) and White Americans (n = 44) assess the same mundane encounters (e.g. two people chatting) less favorably when they involve a Black and a White individual rather than two Black or two White individuals. The second experiment used functional magnetic resonance imaging to demonstrate that both Black (n = 46) and White Americans (n = 42) respond with reduced social reward processing (i.e. lower activity in the ventral striatum) and enhanced mentalizing (e.g. higher activity in the bilateral temporal-parietal junction) toward so-called cross-race relative to same-race encounters. By combining unobtrusive measures from social psychology and social neuroscience, this work demonstrates that racial bias can affect impression formation even at the level of the dyad.

Evidence for magnitude representations of social hierarchies: Size and distance effects.

Social status is often metaphorically construed in terms of spatial relations such as height, size, and numerosity. This has led to the idea that social status might partially be represented by an analogue magnitude system, responsible for processing the magnitude of various physical and abstract dimensions. Accordingly, processing of social status should obey Weber's law. We conducted three studies to investigate whether social status comparisons would indicate behavioral outcomes derived from Weber's law: the distance effect and the size effect. Dependent variable was the latency of status comparisons for a variety of both learned and familiar hierarchies. As predicted and in line with previous findings, we observed a clear distance effect. However, the effect of size variation differed from the size effect hypothesized a priori, and an unexpected interaction between the two effects was observed. In conclusion, we provide a robust confirmation of previous observations of the distance effect in social status comparisons, but the shape of the size effect requires new theorizing.

Warm and touching tears: tearful individuals are perceived as warmer because we assume they feel moved and touched.

Recent work investigated the inter-individual functions of emotional tears in depth. In one study (Van de Ven, N., Meijs, M. H. J., & Vingerhoets, A. (2017). What emotional tears convey: Tearful individuals are seen as warmer, but also as less competent. British Journal of Social Psychology, 56(1), 146-160. Https://doi.org/10.1111/bjso.12162) tearful individuals were rated as warmer, and participants expressed more intentions to approach and help such individuals. Simultaneously, tearful individuals were rated as less competent, and participants expressed less intention to work with the depicted targets. While tearful individuals were perceived as sadder, perceived sadness mediated only the effect on competence, but not on warmth. We argue that tearful individuals might be perceived as warm because they are perceived as feeling moved and touched. We ran a pre-registered extended replication of Van de Ven et al. Results replicate the warmth and helping findings, but not the competence and work effects. The increase in warmth ratings was completely mediated by perceiving feeling moved and touched. Possible functions of feeling moved and touched with regard to emotional tears are discussed.

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.

The spatial representation of power in children.

Previous evidence demonstrates that power is mentally represented as vertical space by adults. However, little is known about how power is mentally represented in children. The current research examines such representations. The influence of vertical information (motor cues) was tested in both an explicit power evaluation task (judge whether labels refer to powerless or powerful groups) and an incidental task (judge whether labels refer to people or animals). The results showed that when power was explicitly evaluated, vertical motor responses interfered with responding in children and adults, i.e., they responded to words representing powerful groups faster with the up than the down cursor key (and vice versa for powerless groups). However, this interference effect disappeared in the incidental task in children. The findings suggest that children have developed a spatial representation of power before they have been taught power-space associations formally, but that they do not judge power spontaneously.

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.

Physical Strength as a Cue to Dominance: A Data-Driven Approach.

We investigate both similarities and differences between dominance and strength judgments using a data-driven approach. First, we created statistical face shape models of judgments of both dominance and physical strength. The resulting faces representing dominance and strength were highly similar, and participants were at chance in discriminating faces generated by the two models. Second, although the models are highly correlated, it is possible to create a model that captures their differences. This model generates faces that vary from dominant-yet-physically weak to nondominant-yet-physically strong. Participants were able to identify the difference in strength between the physically strong-yet-nondominant faces and the physically weak-yet-dominant faces. However, this was not the case for identifying dominance. These results suggest that representations of social dominance and physical strength are highly similar, and that strength is used as a cue for dominance more than dominance is used as a cue for strength.