Signals of discipline and puritanical challenges to liberty.

We extend the target authors' moral disciplining theory (MDT) by discussing signaling, proscriptive and prescriptive morality, and the dynamics by which signaling may operate in tandem with proscriptive and prescriptive forms of moral disciplining. We also suggest that MDT can help explain challenges to economic and social progress by revealing fundamental tensions between puritanical intuitions and liberal ideals.

The Social Effects of an Awesome Solar Eclipse.

Astronomical events such as solar eclipses have played a transformative role in human social collectives as sources of collective wonder, inspiration, and reconciliation. Do celestial phenomena systematically shape individuals and their groups? Guided by scientific treatments of awe as an experience that helps individuals form into collectives, we used Twitter data (N = 2,891,611 users) to examine the social impact of a historic, awe-inspiring celestial event: the 2017 solar eclipse. Relative to individuals residing outside the eclipse's path, individuals inside it exhibited more awe and expressed less self-focused and more prosocial, affiliative, humble, and collective language (Study 1). Further, individuals who exhibited elevated awe surrounding the eclipse used more prosocial, affiliative, humble, and collective language relative to their preeclipse levels and relative to users who exhibited less awe (Study 2). These findings indicate that astronomical events may play a vital collective function by arousing awe and social tendencies that orient individuals toward their collectives.

Imaginary worlds are awesome: Awe provides a key to understanding the individual and social functions of imaginary worlds.

Awe arises when one experiences something so extraordinary that it defies current understanding, prompting efforts to comprehend the initially incomprehensible. We situate awe within Dubourg and Baumard's framework for the prevalence and psychological underpinnings of imaginary worlds. We argue that imaginary worlds are powerful catalysts of awe, which, in turn, drive important individual and social outcomes.

Deprived, but not depraved: Prosocial behavior is an adaptive response to lower socioeconomic status.

Individuals of lower socioeconomic status (SES) display increased attentiveness to others and greater prosocial behavior compared to individuals of higher SES. We situate these effects within Pepper & Nettle's contextually appropriate response framework of SES. We argue that increased prosocial behavior is a contextually adaptive response for lower-SES individuals that serves to increase control over their more threatening social environments.

The sociocultural appraisals, values, and emotions (SAVE) framework of prosociality: core processes from gene to meme.

The study of prosocial behavior--altruism, cooperation, trust, and the related moral emotions--has matured enough to produce general scholarly consensus that prosociality is widespread, intuitive, and rooted deeply within our biological makeup. Several evolutionary frameworks model the conditions under which prosocial behavior is evolutionarily viable, yet no unifying treatment exists of the psychological decision-making processes that result in prosociality. Here, we provide such a perspective in the form of the sociocultural appraisals, values, and emotions (SAVE) framework of prosociality. We review evidence for the components of our framework at four levels of analysis: intrapsychic, dyadic, group, and cultural. Within these levels, we consider how phenomena such as altruistic punishment, prosocial contagion, self-other similarity, and numerous others give rise to prosocial behavior. We then extend our reasoning to chart the biological underpinnings of prosociality and apply our framework to understand the role of social class in prosociality.

Higher social class predicts increased unethical behavior.

Seven studies using experimental and naturalistic methods reveal that upper-class individuals behave more unethically than lower-class individuals. In studies 1 and 2, upper-class individuals were more likely to break the law while driving, relative to lower-class individuals. In follow-up laboratory studies, upper-class individuals were more likely to exhibit unethical decision-making tendencies (study 3), take valued goods from others (study 4), lie in a negotiation (study 5), cheat to increase their chances of winning a prize (study 6), and endorse unethical behavior at work (study 7) than were lower-class individuals. Mediator and moderator data demonstrated that upper-class individuals' unethical tendencies are accounted for, in part, by their more favorable attitudes toward greed.

System circumvention: Dishonest-illegal transgressions are perceived as justified in non-meritocratic societies.

Does believing that "effort doesn't pay" in society shape how people view dishonest-illegal transgressions? Across five studies, we show that when people view societal success as non-meritocratic-that is, more dependent on luck and circumstances than on hard work-they are more lenient in their moral judgements of dishonest-illegal transgressions. Perceiving society as non-meritocratic predicted greater justifiability of dishonest-illegal transgressions in the United States (Study 2), and across 42 countries (N = 49,574; Study 1). And inducing participants to view society as non-meritocratic increased justifiability of others' dishonest-illegal transgressions, via greater feelings of sympathy (Studies 3 and 4). Next, we investigated the contours of these effects. Perceiving societal success as non-meritocratic rather than based on hard work causes people to view dishonest-illegal transgressions as more justifiable if they are perpetrated by the poor, but not the rich (Study 4), and if the dishonest-illegal transgressions are related to economic striving, such as money laundering and dealing illegal drugs (Study 5). In sum, when people see a social system as unfair, they show greater tolerance for dishonest-illegal transgressions perpetrated to circumvent the system.

If I Could Do It, So Can They: Among the Rich, Those With Humbler Origins are Less Sensitive to the Difficulties of the Poor.

Americans venerate rags-to-riches stories. Here we show that people view those who became rich more positively than those born rich and expect the Became Rich to be more sympathetic toward social welfare (Studies 1a and b). However, we also find that these intuitions are misguided. Surveys of wealthy individuals (Studies 2a and b) reveal that, compared with the Born Rich, the Became Rich perceive improving one's socioeconomic conditions as less difficult, which, in turn, predicts less empathy for the poor, less perceived sacrifices by the poor, more internal attributions for poverty, and less support for redistribution. Corroborating this, imagining having experienced upward mobility (vs. beginning and staying at the top) causes people to view such mobility as less difficult, reducing empathy and support for those failing to move up (Study 3). These findings suggest that becoming rich may shift views about the poor in ways that run counter to common intuitions and cultural assumptions.

Be here now: Perceptions of uncertainty enhance savoring.

Savoring-an emotion-regulation strategy that involves deliberately upregulating positive affect-has many benefits, but what enhances savoring in the present moment? Drawing from life-history theory, affective and developmental science, and social-psychological frameworks, we examined the idea that perceptions of uncertainty--perceiving the world as random and unpredictable-enhance subsequent savoring. In a large experience-sampling study (Study 1, N = 6,680), we found that individuals who perceived more uncertainty showed increases in subsequent savoring in their daily lives. In a preregistered experiment (Study 2, N = 397), individuals who watched a film that induced uncertainty (vs. order or a control condition) subsequently reported higher savoring intentions. Finally, in a field experiment on a busy urban street (Study 3, N = 201), we found that passersby who received fliers that induced uncertainty (vs. order) subsequently engaged in more savoring behavior by stopping to smell a bouquet of roses. These findings from three studies with diverse samples and methodologies underscore an upside to the specter of uncertainty: it can cause people to savor the positives of the present. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

The moralization of effort.

People believe that effort is valuable, but what kind of value does it confer? We find that displays of effort signal moral character. Eight studies (N = 5,502) demonstrate the nature of these effects in the domains of paid employment, personal fitness, and charitable fundraising. The exertion of effort is deemed morally admirable (Studies 1-6) and is monetarily rewarded (Studies 2-6), even in situations where effort does not directly generate additional product, quality, or economic value. Convergent patterns of results emerged in South Korean and French cross-cultural replications (Studies 2b and 2c). We contend that the seeming irrationality of valuing effort for its own sake, such as in situations where one's efforts do not directly increase economic output (Studies 3-6), reveals a "deeply rational" social heuristic for evaluating potential cooperation partners. Specifically, effort cues engender broad moral trait ascriptions, and this moralization of effort influences donation behaviors (Study 5) and cooperative partner choice decision-making (Studies 4 and 6). In situating our account of effort moralization into past research and theorizing, we also consider the implications of these effects for social welfare policy and the future of work. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Me against we: in-group transgression, collective shame, and in-group-directed hostility.

People can experience great distress when a group to which they belong (in-group) is perceived to have committed an immoral act. We hypothesised that people would direct hostility toward a transgressing in-group whose actions threaten their self-image and evoke collective shame. Consistent with this theorising, three studies found that reminders of in-group transgression provoked several expressions of in-group-directed hostility, including in-group-directed hostile emotion (Studies 1 and 2), in-group-directed derogation (Study 2), and in-group-directed punishment (Study 3). Across studies, collective shame-but not the related group-based emotion collective guilt-mediated the relationship between in-group transgression and in-group-directed hostility. Implications for group-based emotion, social identity, and group behaviour are discussed.

Contact high: Mania proneness and positive perception of emotional touches.

How do extreme degrees of positive emotion-such as those characteristic of mania-influence emotion perception? The present study investigated how mania proneness, assessed using the Hypomanic Personality Scale, influences the perception of emotion via touch. Using a validated dyadic interaction paradigm for communicating emotion through touch (Hertenstein, Keltner, App, Bulleit, & Jaskolka, 2006), participants (N=53) received eight different touches to their forearm from a stranger and then identified the emotion via forced-choice methodology. Mania proneness predicted increased overall accuracy in touch perception, particularly for positive emotion touches, as well as the over-attribution of positive and under-attribution of negative emotions across all touches. These findings highlight the effects of positive emotion extremes on the perception of emotion in social interactions.

Intuitive Sociology: Children Recognize Decision-Making Structures and Prefer Groups With Less-Concentrated Power.

From an early age, children recognize that people belong to social groups. However, not all groups are structured in the same way. The current study asked whether children recognize and distinguish among different decision-making structures. If so, do they prefer some decision-making structures over others? In these studies, children were told stories about two groups that went camping. In the hierarchical group, one character made all the decisions; in the egalitarian group, each group member made one decision. Without being given explicit information about the group's structures, 6- to 8-year-old children, but not 4- and 5-year-old children, recognized that the two groups had different decision-making structures and preferred to interact with the group where decision-making was shared. Children also inferred that a new member of the egalitarian group would be more generous than a new member of the hierarchical group. Thus, from an early age, children's social reasoning includes the ability to compare social structures, which may be foundational for later complex political and moral reasoning.

Finding uncommon ground: Extremist online forum engagement predicts integrative complexity.

How do interactions with an ideologically extreme online community affect cognition? In this paper, we examine whether engagement with an online neo-Nazi forum is associated with more one-sided, "black and white" thinking. Using naturalistic language data, we examined differences in integrative complexity, a measure of the degree to which people acknowledge and reconcile conflicting ideas and viewpoints, and contrasted it with Language Style Matching, a measure of group cohesion. In a large web scraping study (N = 1,891), we tested whether two measures of engagement and interaction with the community are associated with less complex, balanced cognition. Using hierarchical regression modeling, we found that both individuals who had been community members for longer and those who had posted more tended to show less complexity in their language, even when accounting for mean differences between individuals. However, these differences in integrative complexity were distinct from group cohesion, which actually decreased with our measures of engagement. Despite small effect sizes, these findings indicate that ideologically extreme online communities may exacerbate the views of their members and contribute to ever-widening polarized cognitions.

Recognizing the Impact of COVID-19 on the Poor Alters Attitudes Towards Poverty and Inequality.

The novel Coronavirus that spread around the world in early 2020 triggered a global pandemic and economic downturn that affected nearly everyone. Yet the crisis had a disproportionate impact on the poor and revealed how easily working-class individuals' financial security can be destabilised by factors beyond personal control. In a pre-registered longitudinal study of Americans (N = 233) spanning April 2019 to May 2020, we tested whether the pandemic altered beliefs about the extent to which poverty is caused by external forces and internal dispositions and support for economic inequality. Over this timespan, participants revealed a shift in their attributions for poverty, reporting that poverty is more strongly impacted by external-situational causes and less by internal-dispositional causes. However, we did not detect an overall mean-level change in opposition to inequality or support for government intervention. Instead, only for those who most strongly recognized the negative impact of COVID-19 did changes in poverty attributions translate to decreased support for inequality, and increased support for government intervention to help the poor.

Toward a social ecology of prosociality: why, when, and where nature enhances social connection.

A vast literature in social psychology documents that people's actions are influenced by their social environment (e.g., other people). But how are people affected by the relatively 'asocial' natural environment? We review a growing body of evidence finding that nature can enhance social connection. Incidental exposure to the natural environment can increase attention to others, facilitate collective engagement, and enhance prosociality--tendencies to care for, help, and assist others. We discuss how nature enhances connecting to others, in part, via awe and beauty. We conclude by analyzing boundary conditions, discussing the social implications of environmental decline, and outlining pressing questions for future research.

Shifting attributions for poverty motivates opposition to inequality and enhances egalitarianism.

Amidst rising economic inequality and mounting evidence of its pernicious social effects, what motivates opposition to inequality? Five studies (n = 34,442) show that attributing poverty to situational forces is associated with greater concern about inequality, preference for egalitarian policies and inequality-reducing behaviour. In Study 1, situational attributions for poverty were associated with reduced support for inequality across 34 countries. Study 2 replicated these findings with a nationally representative sample of Americans. Three experiments then tested whether situational attributions for poverty are malleable and motivate egalitarianism. Bolstering situational attributions for poverty through a writing exercise (Study 3) and a computer-based poverty simulation (Studies 4a and b) increased egalitarian action and reduced support for inequality immediately (Studies 3 and 4b), 1 d later and 155 d post-intervention (Study 4b). Causal attributions for poverty offer one accessible means of shaping inequality-reducing attitudes and actions. Situational attributions may be a potent psychological lever for lessening societal inequality.

The Support for Economic Inequality Scale: Development and adjudication.

Past research has documented myriad pernicious psychological effects of high economic inequality, prompting interest into how people perceive, evaluate, and react to inequality. Here we propose, refine, and validate the Support for Economic Inequality Scale (SEIS)-a novel measure of attitudes towards economic inequality. In Study 1, we distill eighteen items down to five, providing evidence for unidimensionality and reliability. In Study 2, we replicate the scale's unidimensionality and reliability and demonstrate its validity. In Study 3, we evaluate a United States version of the SEIS. Finally, in Studies 4-5, we demonstrate the SEIS's convergent and predictive validity, as well as evidence for the SEIS being distinct from other conceptually similar measures. The SEIS is a valid and reliable instrument for assessing perceptions of and reactions to economic inequality and provides a useful tool for researchers investigating the psychological underpinnings of economic inequality.

Wealth, poverty, and happiness: Social class is differentially associated with positive emotions.

Is higher social class associated with greater happiness? In a large nationally representative U.S. sample (N = 1,519), we examined the association between social class (household income) and self-reported tendencies to experience 7 distinct positive emotions that are core to happiness: amusement, awe, compassion, contentment, enthusiasm, love, and pride. Consistent with past research indicating that social class underlies differential patterns of attending to the self versus orienting to others, higher social class was associated with greater self-oriented feelings of contentment and pride, and with greater amusement. In contrast, lower social class was associated with more other-oriented feelings of compassion and love, and with greater awe. There were no class differences in enthusiasm. We discuss that individuals from different social class backgrounds may exhibit different patterns of emotional responding due to their distinct social concerns and priorities. Whereas self-oriented emotions may follow from, foster, and reinforce upper class individuals' desire for independence and self-sufficiency, greater other-oriented emotion may enable lower class individuals to form more interdependent bonds to cope with their more threatening environments. (PsycINFO Database Record

Awe and humility.

Humility is a foundational virtue that counters selfish inclinations such as entitlement, arrogance, and narcissism (Tangney, 2000). We hypothesize that experiences of awe promote greater humility. Guided by an appraisal-tendency framework of emotion, we propose that when individuals encounter an entity that is vast and challenges their worldview, they feel awe, which leads to self-diminishment and subsequently humility. In support of these claims, awe-prone individuals were rated as more humble by friends (Study 1) and reported greater humility across a 2-week period (Study 2), controlling for other positive emotions. Inducing awe led participants to present a more balanced view of their strengths and weaknesses to others (Study 3) and acknowledge, to a greater degree, the contribution of outside forces in their own personal accomplishments (Study 4), compared with neutral and positive control conditions. Finally, an awe-inducing expansive view elicited greater reported humility than a neutral view (Study 5). We also elucidated the process by which awe leads to humility. Feelings of awe mediated the relationship between appraisals (perceptions of vastness and a challenge to one's world view) and humility (Study 4), and self-diminishment mediated the relationship between awe and humility (Study 5). Taken together, these results reveal that awe offers one path to greater humility. (PsycINFO Database Record