Male Sexual Victimization by Women: Incidence Rates, Mental Health, and Conformity to Gender Norms in a Sample of British Men.

Male sexual victimization by women is often neglected within psychological research (Fisher & Pina, 2013). Not only is the topic understudied, incidence rates and associated psychological impacts are inconsistent across the literature (Depraetere et al., 2020; Peterson et al., 2011). The present study provides an additional estimate of male sexual victimization by women, explores its association with victim mental disorders, and examines the potential moderating role of conformity to gender norms. A sample of 1124 heterosexual British men completed an online survey consisting of a modified CDC National Intimate Partner and Sexual Violence Survey, and measures of anxiety, depression, post-traumatic stress disorder, and conformity to masculine norms. In the present sample, 71% of men experienced some form of sexual victimization by a woman at least once during their lifetime. Sexual victimization was significantly associated with anxiety, depression, and post-traumatic stress disorder. However, conformity to masculine gender norms was not a significant moderator between victimization and mental disorders. These findings further illuminate the occurrence of male sexual victimization by women, as well as the importance of continued research on the topic.

Unpalatable truths: Commitment to eating meat is associated with strategic ignorance of food-animal minds.

Animal minds are of central importance to debates about their rights and welfare. Remaining ignorant of evidence that animals have minds is therefore likely to facilitate their mistreatment. Studying samples of adults and students from the UK and US we found that, consistent with motivational perspectives on meat consumption, those who were more (vs. less) committed to eating meat were more motivated to avoid exposure to information about food-animals' sentience (Studies 1), showed less interest in exposure to articles about intelligent food animals (Studies 2a and 2b), and were quicker to terminate exposure to internet pop-ups containing information about food-animals' minds (Studies 3a and 3b). At the same time, those who were more (vs. less) committed to eating meat approached information about companion-animals' minds (Studies 2a-3b) and unintelligent food animals (Studies 2a and 2b) in largely the same ways. The findings demonstrate that, within the UK and US, the desire to eat meat is associated with strategies to avoid information that is likely to challenge meat consumption.

Explaining illness with evil: pathogen prevalence fosters moral vitalism.

Pathogens represent a significant threat to human health leading to the emergence of strategies designed to help manage their negative impact. We examined how spiritual beliefs developed to explain and predict the devastating effects of pathogens and spread of infectious disease. Analysis of existing data in studies 1 and 2 suggests that moral vitalism (beliefs about spiritual forces of evil) is higher in geographical regions characterized by historical higher levels of pathogens. Furthermore, drawing on a sample of 3140 participants from 28 countries in study 3, we found that historical higher levels of pathogens were associated with stronger endorsement of moral vitalistic beliefs. Furthermore, endorsement of moral vitalistic beliefs statistically mediated the previously reported relationship between pathogen prevalence and conservative ideologies, suggesting these beliefs reinforce behavioural strategies which function to prevent infection. We conclude that moral vitalism may be adaptive: by emphasizing concerns over contagion, it provided an explanatory model that enabled human groups to reduce rates of contagious disease.

The object of my aggression: Sexual objectification increases physical aggression toward women.

Objectification involves reducing someone to a sexual object, rather than seeing them as a full person. Despite numerous theoretical claims that people are more aggressive toward the objectified, and empirical evidence that objectification is linked to high willingness to aggress, rape proclivity, and aggressive attitudes, no research has examined a causal link between objectification and physical aggression, particularly in the context of provocation. In two experiments, we examined this predicted link. In Experiment 1, using a 2 (objectification: no/yes) × 2 (provocation: no/yes) factorial between-subjects design, we investigated the effects of objectification, induced via body focus during a face-to-face interaction, and provocation on physical aggression toward a female confederate. Our results revealed a significant main effect of provocation, a marginal main effect of objectification, and a significant interaction between these variables. In the absence of a provocation, focusing on a woman's body increased aggression toward her. Experiment 2 replicated Experiment 1 using a video of a target woman instead of a face-to-face interaction. Again, our results showed a significant two-way interaction between objectification and provocation, wherein objectification increased aggression in the absence of provocation. Overall, this research indicates that objectification can lead to heightened physical aggression toward objectified women.

Resolving the Meat-Paradox: A Motivational Account of Morally Troublesome Behavior and Its Maintenance.

A majority of people the world over eat meat, yet many of these same people experience discomfort when the meat on their plate is linked to the death of animals. We draw on this common form of moral conflict-the meat-paradox-to develop insights into the ways in which morally troublesome behaviors vanish into the commonplace and every day. Drawing on a motivational analysis, we show how societies may be shaped by attempts to resolve dissonance, in turn protecting their citizens from discomfort associated with their own moral conflicts. To achieve this, we build links between dissonance reduction, habit formation, social influence, and the emergence of social norms and detail how our analysis has implications for understanding immoral behavior and motivations underpinning dehumanization and objectification. Finally, we draw from our motivational analysis to advance new insights into the origins of prejudice and pathways through which prejudice can be maintained and resolved.

Poverty, inequality, and increased consumption of high calorie food: Experimental evidence for a causal link.

Rising obesity represents a serious, global problem. It is now well established that obesity is associated with poverty and wealth inequality, suggesting that these factors may promote caloric intake. Whereas previous work has examined these links from an epidemiological perspective, the current paper examined them experimentally. In Study 1 we found that people experimentally induced to view themselves as poor (v. wealthy) exhibited increased calorie intake. In Study 2, participants who believed that they were poorer or wealthier than their interaction partners exhibited higher levels of anxiety compared to those in an equal partners condition; this anxiety in turn led to increased calorie consumption for people who had a strong need to belong. The findings provide causal evidence for the poverty-intake and inequality-intake links. Further, we identify social anxiety and a strong need to belong as important social psychological factors linking inequality to increased calorie intake.

The rich get richer, the poor get even: Perceived socioeconomic position influences micro-social distributions of wealth.

Economic inequality has a robust negative effect on a range of important societal outcomes, including health, wellbeing, and education. Yet, it remains insufficiently understood why, how, and by whom unequal systems tend to be perpetuated. In two studies we examine whether psychological mindsets adopted by the wealthy and the poor in their micro-social transactions act to perpetuate or challenge inequality. We hypothesized that occupying a wealthier socioeconomic position promotes the pursuit of self-interest and contributes to inequality maintenance; poorer socioeconomic position, on the other hand, should promote the pursuit of fairness and equality restoration. In Study 1, participants completed an ultimatum game as proposers after being primed to believe they are wealthier or poorer, offering money to either poor or wealthy responders. As expected, the wealthy pursued their self-interest and the net effect of this behavior contributes to the maintenance of inequality. Conversely, the poor pursued fairness and the net effect of this behavior challenges inequality. In Study 2, participants were responders deciding whether to accept or reject unfair distributions. Compared to the wealthier, the poorer challenged inequality by rejecting unequal offers. The links between micro-social processes and macro-societal inequality are discussed.

Dehumanization and infrahumanization.

We review early and recent psychological theories of dehumanization and survey the burgeoning empirical literature, focusing on six fundamental questions. First, we examine how people are dehumanized, exploring the range of ways in which perceptions of lesser humanness have been conceptualized and demonstrated. Second, we review who is dehumanized, examining the social targets that have been shown to be denied humanness and commonalities among them. Third, we investigate who dehumanizes, notably the personality, ideological, and other individual differences that increase the propensity to see others as less than human. Fourth, we explore when people dehumanize, focusing on transient situational and motivational factors that promote dehumanizing perceptions. Fifth, we examine the consequences of dehumanization, emphasizing its implications for prosocial and antisocial behavior and for moral judgment. Finally, we ask what can be done to reduce dehumanization. We conclude with a discussion of limitations of current scholarship and directions for future research.

Rationalizing meat consumption. The 4Ns.

Recent theorizing suggests that the 4Ns - that is, the belief that eating meat is natural, normal, necessary, and nice - are common rationalizations people use to defend their choice of eating meat. However, such theorizing has yet to be subjected to empirical testing. Six studies were conducted on the 4Ns. Studies 1a and 1b demonstrated that the 4N classification captures the vast majority (83%-91%) of justifications people naturally offer in defense of eating meat. In Study 2, individuals who endorsed the 4Ns tended also to objectify (dementalize) animals and included fewer animals in their circle of moral concern, and this was true independent of social dominance orientation. Subsequent studies (Studies 3-5) showed that individuals who endorsed the 4Ns tend not to be motivated by ethical concerns when making food choices, are less involved in animal-welfare advocacy, less driven to restrict animal products from their diet, less proud of their animal-product decisions, tend to endorse Speciesist attitudes, tend to consume meat and animal products more frequently, and are highly committed to eating meat. Furthermore, omnivores who strongly endorsed the 4Ns tended to experience less guilt about their animal-product decisions, highlighting the guilt-alleviating function of the 4Ns.

The animal in you: animalistic descriptions of a violent crime increase punishment of perpetrator.

Criminal acts are sometimes described using animal metaphors. What is the impact of a violent crime being described in an animalistic versus a non-animalistic way on the subsequent retribution toward the perpetrator? In two studies, we experimentally varied animalistic descriptions of a violent crime and examined its effect on the severity of the punishment for the act. In Study 1, we showed that compared to non-animalistic descriptions, animalistic descriptions resulted in significantly harsher punishment for the perpetrator. In Study 2, we replicated this effect and further demonstrated that this harsher sentencing is explained by an increase in perceived risk of recidivism. Our findings suggest that animalistic descriptions of crimes lead to more retaliation against the perpetrator by inducing the perception that he is likely to continue engaging in violence.

The Associations between Human-Companion Animal Relationship Duration, Companion Animal Life Stage, and Relationship Quality.

Although many companion animal (or "pet") owners report that their relationships with their pets are important, we know little about how animal ownership duration and animal life stage are related to relationship quality. In a sample of 1303 dog and cat owners, the present research explored the associations between relationship duration, pet life stage (puppy/kitten, young adult, mature adult, and senior), and four markers of relationship quality: pet-related self-expansion, perceived pet responsiveness, perceived pet insensitivity, and human-animal bond. We found that relationship duration was negatively and linearly associated with self-expansion for both dog and cat owners. Results comparing relationship quality markers across pet life stages revealed that for both dog and cat owners, self-expansion was higher for owners of younger animals compared to owners of older animals. There were no significant effects for perceived pet responsiveness, perceived pet insensitivity, or human-animal bond based on relationship duration or animal life stage. These findings indicate that the duration of the relationship with one's pet and animal life stage have implications for how much people feel a pet helps them grow, whereas other markers of human-pet relationship quality likely vary based on other experiences.

The Link between the Nature of the Human-Companion Animal Relationship and Well-Being Outcomes in Companion Animal Owners.

Research into the impact of companion animals on well-being has been both extensive and inconclusive, with studies finding both positive and negative relationships. The present research explored three previously unexamined relationship science concepts that may help clarify whether companion animals provide well-being benefits: self-expansion (the process of adding positive content to the self through incorporating new resources and perspectives into one's identity or engaging in novel, exciting activities), perceived pet responsiveness, and perceived pet insensitivity; as well as attachment. We focused on dog and cat owners' depression, anxiety, positive and negative affect, and loneliness through an online survey with a large sample population (N = 1359). We found that perceived pet insensitivity is a significant positive predictor of depression, anxiety, negative affect, and loneliness; that attachment is a significant positive predictor of depression, anxiety, and loneliness, and a significant negative predictor of positive affect; and that self-expansion is a significant positive predictor of positive affect, and a significant negative predictor of loneliness. Loneliness emerged as a mediator in the relationship between perceived pet insensitivity, attachment, self-expansion, and all mental well-being outcome variables. These findings indicate that perceived pet insensitivity, attachment, and self-expansion may play an important yet neglected role in well-being outcomes.

High economic inequality is linked to greater moralization.

Throughout the 21st century, economic inequality is predicted to increase as we face new challenges, from changes in the technological landscape to the growing climate crisis. It is crucial we understand how these changes in inequality may affect how people think and behave. We propose that economic inequality threatens the social fabric of society, in turn increasing moralization-that is, the greater tendency to employ or emphasize morality in everyday life-as an attempt to restore order and control. Using longitudinal data from X, formerly known as Twitter, our first study demonstrates that high economic inequality is associated with greater use of moral language online (e.g. the use of words such as "disgust", "hurt", and "respect'). Study 2 then examined data from 41 regions around the world, generally showing that higher inequality has a small association with harsher moral judgments of people's everyday actions. Together these findings demonstrate that economic inequality is linked to the tendency to see the world through a moral lens.

Toward an integrated, causal, and psychological model of climato-economics.

Van de Vliert puts forward a model of how climate and economics interact to shape human needs, stresses, and freedoms. Although we applaud the construction of this model, we suggest that more needs to be done. Specifically, by adopting a multi-level and experimental approach, we can develop an integrated, causal, and psychological model of climato-economics.

Virtually in love: The role of anthropomorphism in virtual romantic relationships.

Romantic relationships are a cornerstone of human nature. Today, these relationships can potentially be fulfilled by virtual agents. Although previous psychological research has examined how human needs can be met by anthropomorphized agents, it has neglected virtual romantic relationships. This paper introduces the concept of romantic anthropomorphism (i.e. giving a non-human agent human-like characteristics in a romantic context) to help understand virtual romance. In three laboratory studies, we used romantic video games (RVGs) to examine how romantic anthropomorphism predicts relationship authenticity, desire for real-world relationship and mood (Studies 1A, 1B and 2) as well as real-world interpersonal behaviour (Study 2). Study 1A revealed that romantic anthropomorphism of a virtual agent predicted desire for a real-world relationship with the virtual agent and greater positive affect via feeling that the relationship built with the virtual agent was authentic. Study 1B replicated these results using a larger sample and a different RVG. Study 2 replicated these results, but revealed that playing RVGs failed to predict real-world behaviour in a subsequent interaction with a human confederate. This research identifies a unique way that people find connection in the modern world and provides novel insight into the fields of anthropomorphism, virtual interactions and relationship science.

The distinct associations of ingroup attachment and glorification with responses to the coronavirus pandemic: Evidence from a multilevel investigation in 21 countries.

While public health crises such as the coronavirus pandemic transcend national borders, practical efforts to combat them are often instantiated at the national level. Thus, national group identities may play key roles in shaping compliance with and support for preventative measures (e.g., hygiene and lockdowns). Using data from 25,159 participants across representative samples from 21 nations, we investigated how different modalities of ingroup identification (attachment and glorification) are linked with reactions to the coronavirus pandemic (compliance and support for lockdown restrictions). We also examined the extent to which the associations of attachment and glorification with responses to the coronavirus pandemic are mediated through trust in information about the coronavirus pandemic from scientific and government sources. Multilevel models suggested that attachment, but not glorification, was associated with increased trust in science and compliance with federal COVID-19 guidelines. However, while both attachment and glorification were associated with trust in government and support for lockdown restrictions, glorification was more strongly associated with trust in government information than attachment. These results suggest that both attachment and glorification can be useful for promoting public health, although glorification's role, while potentially stronger, is restricted to pathways through trust in government information.

Trust in scientific information mediates associations between conservatism and coronavirus responses in the U.S., but few other nations.

U.S.-based research suggests conservatism is linked with less concern about contracting coronavirus and less preventative behaviors to avoid infection. Here, we investigate whether these tendencies are partly attributable to distrust in scientific information, and evaluate whether they generalize outside the U.S., using public data and recruited representative samples across three studies (Ntotal = 34,710). In Studies 1 and 2, we examine these relationships in the U.S., yielding converging evidence for a sequential indirect effect of conservatism on compliance through scientific (dis)trust and infection concern. In Study 3, we compare these relationships across 19 distinct countries. Although the relationships between trust in scientific information about the coronavirus, concern about coronavirus infection, and compliance are consistent cross-nationally, the relationships between conservatism and trust in scientific information are not. These relationships are strongest in North America. Consequently, the indirect effects observed in Studies 1-2 only replicate in North America (the U.S. and Canada) and in Indonesia. Study 3 also found parallel direct and indirect effects on support for lockdown restrictions. These associations suggest not only that relationships between conservatism and compliance are not universal, but localized to particular countries where conservatism is more strongly related to trust in scientific information about the coronavirus pandemic.

Perceiving societal pressure to be happy is linked to poor well-being, especially in happy nations.

Happiness is a valuable experience, and societies want their citizens to be happy. Although this societal commitment seems laudable, overly emphasizing positivity (versus negativity) may create an unattainable emotion norm that ironically compromises individual well-being. In this multi-national study (40 countries; 7443 participants), we investigate how societal pressure to be happy and not sad predicts emotional, cognitive and clinical indicators of well-being around the world, and examine how these relations differ as a function of countries' national happiness levels (collected from the World Happiness Report). Although detrimental well-being associations manifest for an average country, the strength of these relations varies across countries. People's felt societal pressure to be happy and not sad is particularly linked to poor well-being in countries with a higher World Happiness Index. Although the cross-sectional nature of our work prohibits causal conclusions, our findings highlight the correlational link between social emotion valuation and individual well-being, and suggest that high national happiness levels may have downsides for some.

Psychological Science in the Wake of COVID-19: Social, Methodological, and Metascientific Considerations.

The COVID-19 pandemic has extensively changed the state of psychological science from what research questions psychologists can ask to which methodologies psychologists can use to investigate them. In this article, we offer a perspective on how to optimize new research in the pandemic's wake. Because this pandemic is inherently a social phenomenon-an event that hinges on human-to-human contact-we focus on socially relevant subfields of psychology. We highlight specific psychological phenomena that have likely shifted as a result of the pandemic and discuss theoretical, methodological, and practical considerations of conducting research on these phenomena. After this discussion, we evaluate metascientific issues that have been amplified by the pandemic. We aim to demonstrate how theoretically grounded views on the COVID-19 pandemic can help make psychological science stronger-not weaker-in its wake.

Social mindfulness predicts concern for nature and immigrants across 36 nations.

People cooperate every day in ways that range from largescale contributions that mitigate climate change to simple actions such as leaving another individual with choice - known as social mindfulness. It is not yet clear whether and how these complex and more simple forms of cooperation relate. Prior work has found that countries with individuals who made more socially mindful choices were linked to a higher country environmental performance - a proxy for complex cooperation. Here we replicated this initial finding in 41 samples around the world, demonstrating the robustness of the association between social mindfulness and environmental performance, and substantially built on it to show this relationship extended to a wide range of complex cooperative indices, tied closely to many current societal issues. We found that greater social mindfulness expressed by an individual was related to living in countries with more social capital, more community participation and reduced prejudice towards immigrants. Our findings speak to the symbiotic relationship between simple and more complex forms of cooperation in societies.