Neural dynamics of vicarious physical pain processing reflect impaired empathy toward sexually objectified versus non-sexually objectified women.

Sexually objectified women are perceived as dehumanized. This may affect the behavioral and neural responses underlying the observer's empathic reactions for their physical pain, although this hypothesis still lacks empirical support. In the present study, we measured the electrophysiological activity of 30 participants (14 females and 16 males), in an empathy for physical pain paradigm in which pictures of sexualized and non-sexualized women were presented in painful and non-painful situations. The behavioral results revealed that sexualized women were evaluated as experiencing less pain than non-sexualized women. Neural evidence corroborated this finding showing that the perception of vicarious physical pain is lacking for sexualized women in both event-related potentials (ERPs) and brain oscillation domains. Specifically, the P2 component and the event-related synchronization/desynchronization (ERS/ERD) on the mu frequency band differed between painful and non-painful stimulation exclusively when women were not sexualized. Our results provide the first evidence that the neurophysiological responses to the vicarious experience of physical pain are dampened or even absent for sexualized women. These findings expand our understanding of the neurophysiological signatures of empathic processes and highlight the detrimental effect of a sexual-objectification bias in everyday contexts.

Electrophysiological, emotional and behavioural responses of female targets of sexual objectification.

Sexual objectification and the interiorized objectifying gaze (self-objectification) are dangerous phenomena for women's psychological wellness. However, their specific effects on women's socio-affective reactions are still poorly understood, and their neural activity has never been explored before. In the present study, we investigated women's emotional and electrophysiological responses during simulated computer-based objectifying social interactions, and we examined consequent punishing behaviours towards the perpetrator using the ultimatum game. Behavioural results (N = 36) showed that during objectifying encounters women generally felt angrier/disgusted and tended to punish the perpetrator in later interactions. However, the more the women self-objectified, the more they felt ashamed (p = 0.011) and tended to punish the perpetrators less (p = 0.008). At a neural level (N = 32), objectifying interactions modulated female participants' neural signal elicited during the processing of the perpetrator, increasing early (N170) and later (EPN, LPP) ERP components. In addition, only the amplitude of the LPP positively correlated with shame (p = 0.006) and the level of self-objectification (p = 0.018). This finding provides first evidence for the specific time-course of sexual objectification, self-objectification and its associated shame response, and proves that emotional and social consequences of sexual objectification in women may depend on their tendency to self-objectify.

Dehumanization after all: Distinguishing intergroup evalutation from trait-based dehumanization.

Over the last two decades, a plethora of research using a large variety of measures and paradigms has demonstrated how people often tend to dehumanize members of certain outgroups. When trait-based measures were used, ingroup members showed to attribute less human positive and negative characteristics to members of the outgroup. Enock, Flavell, Tipper, and Over (2021) recently criticized these findings stating that previous work on this topic has investigated the attribution of mostly socially desirable human traits making it impossible to determine that trait-based dehumanization is distinct from intergroup preferences. In a set of studies in which they balanced the human and non-human traits for valence, they did not find any evidence for outgroup dehumanization. Using the same experimental material, the current work conceptually replicated a subsample of these studies in two pre-registered experiments introducing a more parsimonious measure of dehumanization that is based on a large number of traits and takes both the variance in typicality and humanness judgments into account, at the same time allowing for a rigid control of the valence of the traits. Results clearly indicated the presence of a dehumanization effect in both studies over and above intergroup evaluations. As such, these results are in line with previous work on dehumanization and highlight the risks of gauging dehumanization through the attribution of a small number of fixed human traits that are not controlled for their desirability.

Of precarity and conspiracy: Introducing a socio-functional model of conspiracy beliefs.

Conspiracy Beliefs (CB) are a key vector of violent extremism, radicalism and unconventional political events. So far, social-psychological research has extensively documented how cognitive, emotional and intergroup factors can promote CB. Evidence also suggests that adherence to CB moves along social class lines: low-income and low-education are among the most robust predictors of CB. Yet, the potential role of precarity-the subjective experience of permanent insecurity stemming from objective material strain-in shaping CB remains largely unexplored. In this paper, we propose for the first time a socio-functional model of CB. We test the hypothesis that precarity could foster increased CB because it undermines trust in government and the broader political 'elites'. Data from the World Value Survey (n = 21,650; Study 1, electoral CB) and from representative samples from polls conducted in France (n = 1760, Study 2a, conspiracy mentality) and Italy (n = 2196, Study 2b, COVID-19 CB), corroborate a mediation model whereby precarity is directly and indirectly associated with lower trust in authorities and higher CB. In addition, these links are robust to adjustment on income, self-reported SES and education. Considering precarity allows for a truly social-psychological understanding of CB as the by-product of structural issues (e.g. growing inequalities). Results from our socio-functional model suggest that implementing solutions at the socio-economic level could prove efficient in fighting CB.

The Sexual OBjectification and EMotion database: A free stimulus set and norming data of sexually objectified and non-objectified female targets expressing multiple emotions.

Sexual objectification - perceiving or treating a woman as a sexual object - is a widespread phenomenon. Studies on sexual objectification and its consequences have grown dramatically over the last decades covering multiple and diverse areas of research. However, research studying sexual objectification might have limited internal and external validity due to the lack of a controlled and standardized picture database. Moreover, there is a need to extend this research to other fields including the study of emotions. Therefore, in this paper we introduce the SOBEM Database, a free tool consisting of 280 high-resolution pictures depicting objectified and non-objectified female models expressing a neutral face and three different emotions (happiness, anger, and sadness) with different intensity. We report the validation of this dataset by analyzing results of 134 participants judging pictures on the six basic emotions and on a range of social judgments related to sexual objectification. Results showed how the SOBEM can constitute an appropriate instrument to study both sexual objectification per se and its relation with emotions. This database could therefore become an important instrument able to improve the experimental control in future studies on sexual objectification and to create new links with different fields of research.

The timeline of mentalization: Distinguishing a two-phase process from mind detection to mind attribution.

Mentalization is the ability to perceive other people's mental states. This research aimed to deepen our understanding of the underlying mechanisms while also exploring the timeline of the mentalization process. Two studies were conducted in which participants' electrophysiological activity was measured while elaborating Black and White (Study 1), or Italian (ingroup) and Romanian (outgroup), human and doll-like faces (Study 2). Moreover, in Study 2 the presented faces differed in their Facial Width-to-Height Ratio. Subsequently, an Implicit Mind Attribution Test (IMAT) measured the strength of the association of the same ingroup and outgroup human stimuli with mind and body-related words. Two different phases in the time course of the mentalization process emerged. An early ERP component (N170) indicated a first difference between doll-like, mindless and human, mindful targets, while a later ERP component (P300) represented the second stage of mentalization. In this stage, outgroup doll-like faces were elaborated more similarly to the outgroup human faces compared to the same stimuli of the ingroup. Moreover, only a positive correlation between the P300 and the IMAT emerged indicating that the differences in this later ERP component were related with an implicit behavioral measure of mind attribution. These results stipulate the timeline of the mentalization process that is defined by an initial moment of mind detection, in which mindful and mindless stimuli are differentiated for the first time, and a second phase of mind attribution, where the interplay of perceptual and contextual information determine the extraction of a mind from a face.

Lacking socio-economic status reduces subjective well-being through perceptions of meta-dehumanization.

Previous research has identified that both low- and high-socio-economic groups tend to be dehumanized. However, groups that have a deprived position are more willing to interiorize the negative perceptions that others have about them compared with affluent groups. In this project, we address the role of meta-(de)humanization (the perceived humanity one thinks is ascribed or denied to one's group) based on socio-economic status differences and its influence in the perceived psychological well-being. We conducted two studies: In Study 1 (correlational, N = 990), we analysed the relationship between socio-economic status, meta-dehumanization, and well-being. Results indicated that lower socio-economic status positively predicted more meta-dehumanization and worse well-being. Moreover, meta-dehumanization mediated the relationship between socio-economic status and well-being. In Study 2 (experimental, N = 354), we manipulated socio-economic status (low-, middle-, and high-socio-economic status conditions) to evaluate its influence on meta-dehumanization and well-being. Results indicated that individuals of low (vs. higher)-socio-economic status perceived more meta-dehumanization and reported worse well-being. Finally, a multicategorical mediational analysis indicated that low (vs. middle or high)-socio-economic status led to worse well-being through higher perceived meta-dehumanization. We discuss differences in perceived meta-(de)humanization based on groups' socio-economic status and implications on the population's well-being.

Assessing neural responses towards objectified human targets and objects to identify processes of sexual objectification that go beyond the metaphor.

Objectification - reducing a someone to a something - represents a powerful and potentially damaging way in which we can see and treat others. Women are often victims of processes of objectification that occur whenever a woman is reduced to her body or certain body parts. What remains unclear is the extent to which a woman becomes an object when objectified. Using the oddball paradigm in three experiments, participants' neural activity was measured while they analyzed frequently presented male and female human stimuli and infrequently presented gender-matched doll-like objects. The infrequent doll-like objects were expected to trigger a late event-related neurophysiological response (P300) the more they were perceived different from the repeated, human stimuli (i.e., the oddball effect). In Experiment 1, the oddball effect was significantly smaller for objectified women compared to objectified men. Results of Experiment 2 confirmed that this effect was confined to objectified depictions of women. In Experiment 3, no semantic references to the human-object divide were provided, but objectified women were still perceived more similar to real objects. Taken together, these results are the first to demonstrate that the perception of women, when objectified, changes in essence beyond the metaphor.

How do different humanness measures relate? Confronting the attribution of secondary emotions, human uniqueness, and human nature traits.

The present research examines the relationship between the infrahumanization approach and the two-dimensional model of humanness: an issue that has received very little empirical attention. In Study 1, we created three unknown groups (Humanized, Animalized, and Mechanized) granting/denying them Human Nature (HN) and Human Uniqueness (HU) traits. The attribution of primary/secondary emotions was measured. As expected, participants attributed more secondary emotions to the humanized compared to dehumanized groups. Importantly, both animalized and mechanized groups were attributed similar amounts of secondary emotions. In Study 2, the groups were described in terms of their capacity to express secondary emotions. We measured the attribution of HN/HU traits. Results showed that the infrahumanized group was denied both HU/HN traits. The results highlight the importance of considering the common aspects of both approaches in understanding processes of dehumanization.

Minimal humanity cues induce neural empathic reactions towards non-human entities.

The present study tested whether the attribution of humanness by means of a minimal humanity cue is sufficient for the occurrence of empathic neural reactions towards non-human entities that are painfully stimulated. Vegetables have been used as a control condition to explore empathy towards humans' pain before. In the context of the present study, they were given a minimal humanity cue (i.e., a human name) or not (i.e., an adjective). Human associations with these different types of vegetables were measured and where either represented: pricked by a needle (painful condition) or touched by a Q-tip (touch condition) while recording electroencephalographic activity from a sample of 18 healthy students. Event-related potentials (ERP) indicated that those participants classified as high humanizers, showed an increased neural reaction when vegetables with a name were painfully rather than neutrally stimulated compared to vegetables without a name. These reactions occurred both in an early (P2: 130-180 ms) and a later (P3: 360-540 ms) ERP time-window. Moreover, this differential reaction on the P3 significantly correlated with participants' explicit empathic tendencies. Overall, these findings suggest that empathy can be triggered for non-human entities as long as they are seen as minimally human.

Bad guys suffer less (social pain): Moral status influences judgements of others' social suffering.

Research on pain judgement has shown that several features of a target influence empathy for others' pain. Considering the pivotal role of morality in social judgement, we investigated whether judgements of others' social and physical suffering vary as a function of the target's moral status. Study 1 manipulated the moral characteristics of an unknown other and found that participants ascribed less social (but not physical) suffering to a target depicted as lacking moral status rather than to a target high in morality. Study 2 added a control condition in which no information about the target's moral qualities was provided, and showed that the effect of morality on social pain judgements was driven by the depiction of the target as lacking moral traits. Study 3 revealed the specific role of morality, as information on another evaluative dimension (i.e., competence) had no effects on pain judgements. Study 4 showed that social targets perceived as lacking moral qualities are thought to experience less social pain than highly moral targets because of their perceived lower level of humanity. Overall, our findings suggest that social (but not physical) pain might represent a capacity that is denied to social targets that are perceived low in morality.

On the neglected role of stereotypes in empathy toward other-race pain.

Recent studies on empathy toward other-race individuals demonstrate a preferential neural response to own-race members' pain. Based on the observation that existing studies, using different techniques, did not provide a convergent scenario on how implicit racial prejudice relate to empathy in cross-racial contexts, in the current commentary we claim that future efforts in this domain should distinguish between processes of racial prejudice and racial stereotypes. These concepts have been differentiated in social psychology, and two independent measures have been provided to assess them. We propose that these aspects should be taken into further consideration in future studies to fully understand the social neuroscience of empathy in cross-racial contexts.

Embracing humanity in the face of death: why do existential concerns moderate ingroup humanization?

People humanize their ingroup to address existential concerns about their mortality, but the reasons why they do so remain ambiguous. One explanation is that people humanize their ingroup to bolster their social identity in the face of their mortality. Alternatively, people might be motivated to see their ingroup as more uniquely human (UH) to distance themselves from their corporeal "animal" nature. These explanations were tested in Australia, where social identity is tied less to UH and more to human nature (HN) which does not distinguish humans from animals. Australians attributed more HN traits to the ingroup when mortality was salient, while the attribution of UH traits remained unchanged. This indicates that the mortality-buffering function of ingroup humanization lies in reinforcing the humanness of our social identity, rather than just distancing ourselves from our animal nature. Implications for (de)humanization in intergroup relations are discussed.

Why did Italians protest against Berlusconi's sexist behaviour? The role of sexist beliefs and emotional reactions in explaining women and men's pathways to protest.

By taking advantage of the Italian protest in 2009 in reaction to the behaviour of then Prime Minister Berlusconi, in this research, we investigated the role of sexist beliefs (i.e., hostile sexism, complementary gender differentiation, protective paternalism, and heterosexual intimacy) and group-based emotional reactions (i.e., anger, humiliation, and sadness) to women's and men's action mobilization against public forms of sexism. The findings of this study suggest that women and men engaged in this protest for different reasons. Women mobilized to express their anger at Berlusconi's sexist behaviour, an emotion related to the condemnation of hostile sexist views and benevolent sexist beliefs about heterosexual intimacy. In contrast, the strength of men's participation in the protest was affected by humiliation, an emotion related to the condemnation of hostile sexist beliefs and support for complementary gender differentiation. This emotional path suggests that men likely protested to restore their reputations. These findings underline the role of sexist beliefs and group-based emotions in transforming the condemnation of a sexist event into action mobilization against sexism for both women and men.

Defensive dehumanization in the medical practice: a cross-sectional study from a health care worker's perspective.

Health care workers are often required to consider the emotions of their patients making their work susceptible for burnout. Extending recent developments in work on dehumanization, the present study tested whether or not considering a patient's suffering in terms of uniquely human compared to more basic emotions, would be linked with burnout especially for those health care workers that frequently encounter emotional demands through their contact with suffering patients. Professional health care workers were presented with the fictitious case of a terminal patient and asked to infer her emotional state in terms of uniquely human or basic, primary emotions. As expected, humanizing a patient's suffering positively predicted symptoms of burnout especially for those participants that had higher levels of direct contact with patients.

Self-stereotyping: the central role of an ingroup threatening identity.

Self-stereotyping is a process by which people belonging to a stigmatized social group tend to describe themselves more with stereotypical traits as compared with traits irrelevant to the ingroup stereotype. The present work analyzes why especially members of low-status groups are more inclined to self-stereotype compared to members of high-status groups. We tested the hypothesis that belonging to a low-, rather than a high-status group, makes low-status members feel more threatened and motivates them to protect their self-perception by increasing their similarity with the ingroup. Specifically, we investigated the effects of an experimental manipulation that was conceived to either threaten or protect the natural group membership of participants from either a low- or a high-status group on the level of self-stereotyping. The findings supported the idea that only low-status group members protected themselves when their group identity was threatened through increased self-stereotyping.

La infrahumanización de exogrupos en el mundo. El papel de la similitud, la amistad intergrupal, el conocimiento del exogrupo y el estatus / Infra-humanization of outgroups throughout the world. The role of similarity, intergroup friendship, knowledge of the outgroup, and status

Estudios sobre infrahumanización han confirmado que existe una mayor atribución de sentimientos al endogrupo que al exogrupo independientemente de la valencia de estas emociones. Sin embargo, las variables que conducen a la elección de qué exogrupos pueden ser infrahumanizados han recibido escasa atención. A través de este estudio se pretende determinar algunas de las variables relevantes en el dominio intergrupal que puedan provocar este tipo de prejuicio. El efecto de la similitud, amistad intergrupal, conocimiento del exogrupo y estatus se analizan en relación con la humanización de exogrupos de todo el mundo. Los resultados verificaron que no todos los exogrupos son igualmente humanizados. Un segundo hallazgo reveló que la similitud entre los grupos, la amistad y el conocimiento de los exogrupos incrementa la atribución de sentimientos hacia estos, mientras que el estatus no está relacionado con la humanización del exogrupo (AU)

Studies on infra-humanization have confirmed a greater attribution of secondary emotions to the in-group than to out-groups, independently of the valence of these emotions. However, the variables leading to the choice of which out-groups are likely to be infra-humanized have received limited attention in the literature. This study is concerned with determining some of the relevant variables within the intergroup domain that may elicit this type of prejudice. The roles of similarity, intergroup friendship, knowledge of the out-group, and status are analyzed with respect to the humanization of out-groups throughout the world. Results verify that not all out-groups are equally humanized. A second finding reveals that intergroup similarity, friendship, and knowledge of the out-groups increase the attribution of secondary emotions towards them, while status, as expected, is not related with out-group humanization (AU)

Economic inequality is linked to biased self-perception.

People's self-perception biases often lead them to see themselves as better than the average person (a phenomenon known as self-enhancement). This bias varies across cultures, and variations are typically explained using cultural variables, such as individualism versus collectivism. We propose that socioeconomic differences among societies--specifically, relative levels of economic inequality--play an important but unrecognized role in how people evaluate themselves. Evidence for self-enhancement was found in 15 diverse nations, but the magnitude of the bias varied. Greater self-enhancement was found in societies with more income inequality, and income inequality predicted cross-cultural differences in self-enhancement better than did individualism/collectivism. These results indicate that macrosocial differences in the distribution of economic goods are linked to microsocial processes of perceiving the self.