Prosocial correlates of transformative experiences at secular multi-day mass gatherings.

Humans have long sought experiences that transcend or change their sense of self. By weakening boundaries between the self and others, such transformative experiences may lead to enduring changes in moral orientation. Here we investigated the psychological nature and prosocial correlates of transformative experiences by studying participants before (n = 600), during (n = 1217), 0-4 weeks after (n = 1866), and 6 months after (n = 710) they attended a variety of secular, multi-day mass gatherings in the US and UK. Observations at 6 field studies and 22 online followup studies spanning 5 years showed that self-reported transformative experiences at mass gatherings were common, increased over time, and were characterized by feelings of universal connectedness and new perceptions of others. Participants' circle of moral regard expanded with every passing day onsite-an effect partially mediated by transformative experience and feelings of universal connectedness. Generosity was remarkably high across sites but did not change over time. Immediately and 6 months following event attendance, self-reported transformative experience persisted and predicted both generosity (directly) and moral expansion (indirectly). These findings highlight the prosocial qualities of transformative experiences at secular mass gatherings and suggest such experiences may be associated with lasting changes in moral orientation.

Neural substrates for moral judgments of psychological versus physical harm.

While we may think about harm as primarily being about physical injury, harm can also take the form of negative psychological impact. Using functional magnetic resonance imaging, we examined the extent to which moral judgments of physical and psychological harms are processed similarly, focusing on brain regions implicated in mental state reasoning or theory of mind, a key cognitive process for moral judgment. First, univariate analyses reveal item-specific features that lead to greater recruitment of theory of mind regions for psychological harm versus physical harm. Second, multivariate pattern analyses reveal sensitivity to the psychological/physical distinction in two regions implicated in theory of mind: the right temporoparietal junction and the precuneus. Third, we find no reliable differences between neurotypical adults and adults with autism spectrum disorder with regard to neural activity related to theory of mind during moral evaluations of psychological and physical harm. Altogether, these results reveal neural sensitivity to the distinction between psychological harm and physical harm.

An indecent proposal: the dual functions of indirect speech.

People often use indirect speech, for example, when trying to bribe a police officer by asking whether there might be "a way to take care of things without all the paperwork." Recent game theoretic accounts suggest that a speaker uses indirect speech to reduce public accountability for socially risky behaviors. The present studies examine a secondary function of indirect speech use: increasing the perceived moral permissibility of an action. Participants report that indirect speech is associated with reduced accountability for unethical behavior, as well as increased moral permissibility and increased likelihood of unethical behavior. Importantly, moral permissibility was a stronger mediator of the effect of indirect speech on likelihood of action, for judgments of one's own versus others' unethical action. In sum, the motorist who bribes the police officer with winks and nudges may not only avoid public punishment but also maintain the sense that his actions are morally permissible.