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Descriptively, Dahl's definition encompasses the typical focus amongst developmental psychologists studying morality, who have largely relied on similar definitions for the past half-century. Research articles in moral psychology seldom offer a definition of the scope of the word "moral" - that is, a rationale for claiming that the phenomenon under consideration falls into the moral domain. Greater clarity in the definition of individual moral phenomena should not necessarily lead to a single definition of morality across phenomena. [Extracted from the article]

The status of disgust as a sociomoral emotion is debated. We conducted a stringent test of whether social stimuli (specifically, political outgroup members) can elicit physical disgust, as distinct from moral or metaphorical disgust. We employed stimuli (male faces) matched on baseline disgustingness, provided other ways for participants to express negativity toward outgroup members, and used concrete self-report measures of disgust, as well as a nonverbal measure (participants' facial expressions). Across three preregistered studies (total N = 915), we found that political outgroup members are judged to be "disgusting," although this effect is generally weaker for concrete self-report measures and absent for the nonverbal measure. This suggests that social stimuli are capable of eliciting genuine physical disgust, although it is not always outwardly expressed, and the strength of this result depends on the measures employed. We discuss implications of these results for research on sociomoral emotions and American politics. [ABSTRACT FROM AUTHOR]

A growing literature shows that music increases prosocial behavior. Why does this occur? We propose a novel hypothesis, informed by moral psychology: evidence of others' musicality may promote prosociality by leading us to judge musical individuals as having enhanced moral standing. This effect may be largely indirect, by increasing perceptions of how intelligent and emotionally sensitive musical individuals are. If so, simply knowing about others' musicality should affect moral evaluations, such as wrongness to harm. Across four experiments (total N = 550), we found supportive evidence. Information that an animal or person had the capacity and motivation to engage with music led participants to judge these entities as more wrong to harm than matched neutral or non-musical counterparts. Similarly, knowing that a person was not musical made people judge them as less wrong to harm than neutral or musical counterparts. As predicted, musicality was positively associated with perceptions of capacities for emotionality and intelligence, and these broader factors partially mediated the relationship between musicality and wrongness to harm. These effects were not influenced by participants' own musicality. Thus, non-moral attributes like musicality can impact moral consideration, carrying implications for social behavior and for interventions to promote prosociality. [ABSTRACT FROM AUTHOR]

Morally convicted attitudes—attitudes grounded in core beliefs about fundamental right and wrong—play an important role in political psychology, public opinion, and political behavior. Extant research suggests that these attitudes are intensely held, likely to evoke strong emotional responses, more stable and less amenable to compromise, and perceived to be universally true. Despite a large body of research on how morally convicted attitudes affect behavior and choice, several open questions remain about their antecedents. There are two questions central to this article: First, can the news media effectively communicate a sense of moral conviction to the mass public? Second, if so, what are the factors that cause these attitudes to become morally convicted? Drawing on framing theory, appraisal theory, and research in political communication, we hypothesize that moral conviction can be effectively communicated using episodic (as opposed to thematic) frames, and also, that emotional reactions to such frames contribute to the development of moral conviction. Using four survey experiments and two replications, we find some support for our hypotheses, but we also find that treatment effects are likely context dependent. We close with a discussion about avenues for future research. [ABSTRACT FROM AUTHOR]

Young children, like adults, understand that human agents can flexibly choose different actions in different contexts, and they evaluate these agents based on such choices. However, little is known about children's tendencies to attribute the capacity to choose to robots, despite increased contact with robotic agents. In this paper, we compare 5‐ to 7‐year‐old children's and adults' attributions of free choice to a robot and to a human child by using a series of tasks measuring agency attribution, action prediction, and choice attribution. In morally neutral scenarios, children ascribed similar levels of free choice to the robot and the human, while adults were more likely to ascribe free choice to the human. For morally relevant scenarios, however, both age groups considered the robot's actions to be more constrained than the human's actions. These findings demonstrate that children and adults hold a nuanced understanding of free choice that is sensitive to both the agent type and constraints within a given scenario. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

Previous examinations of the scope of moral concern have focused on aggregate attributions of moral worth. However, because trade‐offs exist in valuing different kinds of entities, tabulating total amounts of moral expansiveness may conceal significant individual differences in the relative proportions of moral valuation ascribed to various entities. We hypothesized that some individuals ("tree‐huggers") would ascribe greater moral worth to animals and ecosystems than to humans from marginalized or stigmatized groups, while others ("human‐lovers") would ascribe greater moral worth to outgroup members than to the natural world. Additionally, because moral valuation is often treated as being zero‐sum, we hypothesized that there would be no difference in aggregate levels of moral concern between tree‐huggers and human‐lovers. Finally, because attributions of mental capacities substantially contribute to moral valuation, we predicted that tree‐huggers and human‐lovers would show different patterns of mind attribution for animals versus humans. Three studies (N = 985) yielded evidence in support of our hypotheses. First, over one‐third of participants valued nature over outgroups. Second, extending moral value to animals and nature was not indicative of more expansive moral concern overall; instead, tree‐huggers and human‐lovers were identical in their aggregate ascriptions of moral worth. Third, tree‐huggers had relatively amplified tendencies to attribute mental capacities to animals and relatively reduced tendencies to attribute mental capacities to outgroup members—thus having elevated rates of both anthropomorphism and dehumanization. These findings necessitate a reconceptualization of both the extension of moral worth and the attribution of minds. [ABSTRACT FROM AUTHOR]

What is the relationship between religious affiliation and conceptions of the moral domain? Putting aside the question of whether people from different religions agree about how to answer moral questions, here we investigate a more fundamental question: How much disagreement is there across religions about which issues count as moral in the first place? That is, do people from different religions conceptualize the scope of morality differently? Using a new methodology to map out how individuals conceive of the moral domain, we find dramatic differences among adherents of different religions. Mormon and Muslim participants moralized their religious norms, while Jewish participants did not. Hindu participants in our sample did not seem to make a moral/non-moral distinction of the same kind. These results suggest a profound relationship between religious affiliation and conceptions of the scope of the moral domain. [ABSTRACT FROM AUTHOR]

Individuals often develop negative biases toward unfamiliar or denigrated groups. Two experimental studies were conducted to investigate the extent to which brief negative messages about novel social groups influence children's (4- to 9-year-olds'; N = 153) intergroup attitudes. The studies examined the relative influence of messages that are provided directly to children versus messages that are overheard and examined whether the force of these messages varies with children's age. According to implicit and explicit measures of children's intergroup attitudes, children rapidly internalized messages demeaning novel groups, thus forming negative attitudes toward outgroups merely on the basis of hearsay. These effects were generally stronger among older children, and were particularly pronounced when the message was provided directly to children. [ABSTRACT FROM AUTHOR]

Evidence of perpetrators' biological or situational circumstances has been increasingly brought to bear in courtrooms. Yet, research findings are mixed as to whether this information influences folk evaluations of perpetrators' dispositions, and subsequently, evaluations of their deserved punishments. Previous research has not clearly dissociated the effects of information about perpetrators' genetic endowment versus their environmental circumstances. Additionally, most research has focused exclusively on violations involving extreme physical harm, often using mock capital sentences cases as examples. To address these gaps in the literature, we employed a "switched-at-birth" paradigm to investigate whether positive or negative information about perpetrators' genetic or environmental backgrounds influence evaluations of a perpetrator's mental states, character, and deserved punishment. Across three studies, we varied whether the transgression involved direct harm, an impure act that caused no harm, or a case of moral luck. The results indicate that negative genetic and environmental backgrounds influenced participants' evaluations of perpetrators' intentions, free will, and character, but did not influence participants' punishment decisions. Overall, these results replicate and extend existing findings suggesting that perpetrators' supposed extenuating circumstances may not mitigate the punishment that others assign to them. [ABSTRACT FROM AUTHOR]

Lee and Schwarz propose grounded procedures of separation as a domain-general mechanism underlying cleansing effects. One strong test of domain generality is to investigate the ontogenetic origins of a process. Here, we argue that the developmental evidence provides weak support for a domain-general grounded procedures account. Instead, it is likely that distinct separation procedures develop uniquely for different content domains. [ABSTRACT FROM AUTHOR]

The issues of climate change and environmental degradation elicit diverse responses. This paper explores how an understanding of human moral psychology might be used to motivate conservation efforts. Moral concerns for the environment can relate to issues of harm (i.e., causing pain or impinging on another's welfare) or impurity (i.e., engaging in sacrilegious, polluting, or disgusting actions). Aversions to harm are linked to concern for current or future generations, non-human animals, and anthropomorphized aspects of the environment. Concerns for purity are linked to viewing the environment as imbued with sacred value and therefore worthy of being protected at all costs. While both harm-based and purity-based framings of environmental issues can sometimes backfire, we argue that making these moral concerns salient can nevertheless bring about moral responses to environmental issues. In sum, scientists' emerging knowledge about the moral mind can be used to facilitate the sustainable conservation of the planet. [ABSTRACT FROM AUTHOR]

The article explores the psychological foundations of biocentrism. It discusses the distinct forms of biocentrism, one of which stems from a desire to avoid hurting sentient beings and the other stems from a desire to uphold purity. Also discussed are the moral concerns about purity or sanctity where biocentrism can be based.

Distinguishing intentional behavior from accidental behavior is a crucial component of social cognition and a major developmental achievement. It has often been assumed that developmental changes in intentional reasoning result from a gradual sophistication in the ability to discern intentions in action. We take issue with this notion, demonstrating that data from cognitive, developmental, and social psychology are more consistent with the hypothesis that it is instead a gradual sophistication in the ability to understand accidents that drives developmental change. [ABSTRACT FROM AUTHOR]

The article examines the biocentrism. Topics discussed include the difference between the biocentric and anthropocentric concerns for the environment, the significance of assessing the psychological foundations of biocentrism to achieve a more sustainable future, and biocentrism's focus on avoiding harm and upholding the purity of the environment.

While primarily identifying similarities between suicide terrorists and other suicidal individuals, Lankford also notes differences in how their actions are morally evaluated. Specifically, “conventional” suicide is stigmatized in a way that suicide terrorism is not. We identify the root of this condemnation, showing that suicide is intuitively considered impure and disgusting, and discuss implications of this purity-based stigma. [ABSTRACT FROM PUBLISHER]

Strohminger (2014) is revolted by McGinn’s (2011) book, The Meaning of Disgust. We argue that her reaction of repugnance highlights one of the greatest mysteries in the psychology of disgust: this emotion is at times elicited by abstract ideological concerns rather than physical threats of infection or contamination. Here we describe the theoretical challenge of accounting for nonpathogenic disgust elicitors, which include spiritual defilement, violations of the “natural order,” and, apparently, McGinn’s latest publication. [ABSTRACT FROM PUBLISHER]