The development and diversity of religious cognition and behavior: Protocol for Wave 1 data collection with children and parents by the Developing Belief Network.

The Developing Belief Network is a consortium of researchers studying human development in diverse social-cultural settings, with a focus on the interplay between general cognitive development and culturally specific processes of socialization and cultural transmission in early and middle childhood. The current manuscript describes the study protocol for the network's first wave of data collection, which aims to explore the development and diversity of religious cognition and behavior. This work is guided by three key research questions: (1) How do children represent and reason about religious and supernatural agents? (2) How do children represent and reason about religion as an aspect of social identity? (3) How are religious and supernatural beliefs transmitted within and between generations? The protocol is designed to address these questions via a set of nine tasks for children between the ages of 4 and 10 years, a comprehensive survey completed by their parents/caregivers, and a task designed to elicit conversations between children and caregivers. This study is being conducted in 39 distinct cultural-religious groups (to date), spanning 17 countries and 13 languages. In this manuscript, we provide detailed descriptions of all elements of this study protocol, give a brief overview of the ways in which this protocol has been adapted for use in diverse religious communities, and present the final, English-language study materials for 6 of the 39 cultural-religious groups who are currently being recruited for this study: Protestant Americans, Catholic Americans, American members of the Church of Jesus Christ of Latter-day Saints, Jewish Americans, Muslim Americans, and religiously unaffiliated Americans.

Predicting attitudinal and behavioral responses to COVID-19 pandemic using machine learning.

At the beginning of 2020, COVID-19 became a global problem. Despite all the efforts to emphasize the relevance of preventive measures, not everyone adhered to them. Thus, learning more about the characteristics determining attitudinal and behavioral responses to the pandemic is crucial to improving future interventions. In this study, we applied machine learning on the multinational data collected by the International Collaboration on the Social and Moral Psychology of COVID-19 (N = 51,404) to test the predictive efficacy of constructs from social, moral, cognitive, and personality psychology, as well as socio-demographic factors, in the attitudinal and behavioral responses to the pandemic. The results point to several valuable insights. Internalized moral identity provided the most consistent predictive contribution-individuals perceiving moral traits as central to their self-concept reported higher adherence to preventive measures. Similar results were found for morality as cooperation, symbolized moral identity, self-control, open-mindedness, and collective narcissism, while the inverse relationship was evident for the endorsement of conspiracy theories. However, we also found a non-neglible variability in the explained variance and predictive contributions with respect to macro-level factors such as the pandemic stage or cultural region. Overall, the results underscore the importance of morality-related and contextual factors in understanding adherence to public health recommendations during the pandemic.

Young children do not perceive distributional fairness as a moral norm.

Young children robustly distinguish between moral norms and conventional norms (Smetana, 1984; Yucel et al., 2020). In existing research, norms about the fair distribution of resources are by definition considered part of the moral domain; they are not distinguished from other moral norms such as those involving physical harm. Yet an understanding of fairness in resource distribution (hereafter, "fairness") emerges late in development and is culturally variable, raising the possibility that fairness may not fall squarely in the moral domain. In 2 preregistered studies, we examined whether U.S. American children who were primarily White see fairness as a moral or conventional norm. In study 1 (N = 96), we did not obtain the established moral-conventional difference needed to investigate questions about the status of fairness. We improved our design in our second preregistered study. In study 2 (N = 94), 4-year-olds rated moral transgressions (e.g., hitting) as more serious than fairness and conventional transgressions (e.g., wearing pajamas to school), but importantly, they rated fairness and conventional transgressions as similarly serious. In contrast, 6- and 8-year-olds rated moral transgressions as more serious than fairness and conventional transgressions, and fairness as more serious than conventional transgressions. An additional, forced-choice procedure revealed that most 6-year-olds also categorized fairness with moral rather than conventional transgressions; 4- and 8-year-olds' responses on this measure did not show systematic patterns. U.S. American children may not equate norms of fairness in resource distribution with harm-based moral norms, even into middle childhood. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

Gossip, sabotage, and friendship network dataset.

This article describes the data reported in the paper "Being in the know: Social network analysis of gossip and friendship on college campuses" (Yucel et al. 2021). Data were collected from a Men's and Women's collegiate crew team members from a small liberal arts college. Participants (N = 44) reported information about how often they gossip about members of the team (positively, negatively), who they have had hooked-up with on the team, who they consider to be friends with on the team, whether they have to sabotaged or been sabotaged by any teammates, their well-being and feelings of loneliness. This data brief provides detailed information about data preparation and participants responses to all survey items.

Being in the Know : Social Network Analysis of Gossip and Friendship on a College Campus.

Gossip (evaluative talk about others) is ubiquitous. Gossip allows important rules to be clarified and reinforced, and it allows individuals to keep track of their social networks while strengthening their bonds to the group. The purpose of this study is to decipher the nature of gossip and how it relates to friendship connections. To measure how gossip relates to friendship, participants from men's and women's collegiate competitive rowing (crew) teams (N = 44) noted their friendship connections and their tendencies to gossip about each of their teammates. Using social network analysis, we found that the crew members' friend group connectedness significantly correlated with their positive and negative gossip network involvement. Higher connectedness among friends was associated with less involvement in spreading negative gossip and/or being a target of negative gossip. More central connectedness to the friend group was associated with more involvement in spreading positive gossip and/or being a target of positive gossip. These results suggest that the spread of both positive and negative gossip may influence and be influenced by friendship connections in a social network.

Eliciting forgiveness.

When we commit transgressions, we need to be forgiven to restore our friendships and social standing. Two main ways we can elicit forgiveness is through asking for forgiveness after committing a transgression (i.e., retrospective elicitors) or before committing a transgression (i.e., prospective elicitors). Research on retrospective elicitors with adults and children indicates that apologizing or showing remorse elicits forgiveness from both victims and bystanders, and sheds light on the nuances of such elicitors and their functions. Far less is known about how adults and children respond to prospective elicitors of forgiveness, such as disclaimers (statements that prepare the listener for a transgression or a failure of character or performance, e.g., "I don't mean to be rude but…"), and how the functions and effectiveness of prospective elicitors compare to those of retrospective elicitors. Furthermore, much less is known about the additive effects of using both retrospective and prospective elicitors of forgiveness. A better understanding of how and when forgiveness is elicited in childhood and through adulthood promises to shed light on human sociality and cooperativeness. This article is categorized under: Cognitive Biology > Social Development Psychology > Emotion and Motivation Cognitive Biology > Cognitive Development.

Young Children and Adults Show Differential Arousal to Moral and Conventional Transgressions.

From a young age, children understand and enforce moral norms, which are aimed at preserving the rights and welfare of others. Children also distinguish moral norms from other types of norms such as conventional norms, which serve to ensure coordination within social groups or institutions. However, far less is known about the mechanisms driving this differentiation. This article investigates the role of internal arousal in distinguishing moral from conventional norms. In a between-subjects design, 3-year-olds (n = 32), 4-year-olds (n = 34), and undergraduate students (n = 64) watched a video of either a moral norm violation (e.g., destroying another person's artwork) or a conventional norm violation (e.g., playing a game wrong). Participants of all age groups showed differential physiological arousal (pupil dilation) to moral and conventional norm violations. Participants of all age groups also attended significantly more to the victim of the moral transgression than the bystander in the conventional transgression. Further, this differential attention to the victim/bystander positively correlated with the change in participants' phasic pupil dilation to the norm violation. This is the first evidence that differences in internal arousal co-occur with (and possibly contribute to) the distinction that even young children draw between moral and conventional norms.

The role of affect in feelings of obligation.

Tomasello offers a compelling account of the emergence of humans' sense of obligation. We suggest that more needs to be said about the role of affect in the creation of obligations. We also argue that positive emotions such as gratitude evolved to encourage individuals to fulfill cooperative obligations without the negative quality that Tomasello proposes is inherent in obligations.