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Abstract While pet ownership is normative in many occidental countries, whether humans’ proximal contacts with pets have implications for attitudes and behaviors toward other (non pet) animals, nature, and fellow humans, has received limited empirical attention. In a large representative sample, we investigate whether pet ownership and positive contact with pets are associated with more positive attitudes and heightened concerns for non-pet animals, nature, and human outgroups. A cross-sectional questionnaire survey was conducted among Canadian adults (619 pet owners, 450 non-pet owners). Pet owners reported more positive attitudes toward non-pet animals (e.g., wild, farm animals), higher identification with animals, more positive attitudes toward human outgroups, higher biospheric environmental concerns, higher human–environment interdependence beliefs, and lower usual meat consumption. Positive contact with pets was also associated with most of these outcomes. Solidarity with animals, a dimension of identification with animals, emerged as a particularly clear predictor of these outcomes and mediated the associations between positive contact with pets and positive attitudes toward non-pet animals, biospheric, egoistic, and altruistic environmental concerns, human–environment interdependence beliefs, and diet. Our results provide support for the capacity of pets to shape human consideration for a broad range of social issues, beyond the specific context of human-pet relations.

Abstract The COVID-19 pandemic has affected all domains of human life, including the economic and social fabric of societies. One of the central strategies for managing public health throughout the pandemic has been through persuasive messaging and collective behaviour change. To help scholars better understand the social and moral psychology behind public health behaviour, we present a dataset comprising of 51,404 individuals from 69 countries. This dataset was collected for the International Collaboration on Social & Moral Psychology of COVID-19 project (ICSMP COVID-19). This social science survey invited participants around the world to complete a series of moral and psychological measures and public health attitudes about COVID-19 during an early phase of the COVID-19 pandemic (between April and June 2020). The survey included seven broad categories of questions: COVID-19 beliefs and compliance behaviours; identity and social attitudes; ideology; health and well-being; moral beliefs and motivation; personality traits; and demographic variables. We report both raw and cleaned data, along with all survey materials, data visualisations, and psychometric evaluations of key variables.

Objective To determine if psychological distress has increased during the COVID-19 pandemic, and to identify predictors of distress. Method Kessler Psychological Distress Scale (K10) scores from nationally representative Australian samples before (n = 955) and during (n = 1173) the pandemic were compared. The pandemic sample also completed additional COVID-19 attitudinal scales. Results The pandemic sample reported significantly higher distress than the pre-pandemic sample, especially among Melbourne residents, women, and younger and older Australians. Stress attributed to COVID-19, feeling the pandemic management is out of control, and an unwillingness to vaccinate were also predictive of psychological distress. Conclusions Women, youth, and Melbourne residents were most vulnerable to the negative effects of COVID-19 on wellbeing, while feelings related to a loss of control, stress about the virus, and vaccine hesitancy may have also contributed to psychological distress.

Abstract 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.

Abstract The question of pet ownership contributing to human well-being has received mixed empirical evidence. This contrasts with the lay intuition that pet ownership contributes positively to wellness. In a large representative sample, we investigate the differences that may exist between pet vs. non-pet owners in terms of their well-being during the COVID-19 pandemic, and examine among different sociodemographic strata, for whom pet ownership can be more vs. less beneficial. A cross-sectional questionnaire survey was conducted among Canadian adults (1220 pet owners, 1204 non-pet owners). Pet owners reported lower well-being than non-pet owners on a majority of well-being indicators; this general pet ownership effect held when accounting for pet species (dogs, cats, other species) and number of pets owned. Compared to owners of other pets, dog owners reported higher well-being. When examining the effect of pet ownership within different socioeconomic strata, being a pet owner was associated with lower well-being among: women; people who have 2 + children living at home; people who are unemployed. Our results offer a counterpoint to popular beliefs emphasising the benefits of pets to human wellness during the COVID-19 pandemic and confirm the importance of accounting for sociodemographic factors to further understand the experience of pet ownership.

Abstract 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.

The experience of awe has been shown to challenge how people think about themselves and the world around them, linking them to something greater than themselves. We investigated whether this emotional experience of awe may also challenge the boundaries of our moral consideration, leading to a generalized expansion in our moral worlds. Across five studies (N = 990), we examined whether awe might promote moral expansiveness; that is, increased moral concern across a broad range of entities (e.g., out-groups, animals, plants, environments). Cross-sectional Studies 1a and 1b, found dispositional awe was related to greater moral expansiveness. Experimental Studies 2 and 3, using video-induced awe, found consistent indirect effects on moral expansiveness, via self-reported awe and the small-self sense of vastness. Experimental Study 4, using Virtual Reality induced awe, found those in the awe condition (vs. control) reported greater moral expansiveness, and this was fully mediated by the small-self sense of vastness. Our findings show awe expands our sense of connectedness to the broader world, and through this, increases the breath of our moral concern.

Understanding collective behaviour is an important aspect of managing the pandemic response. Here the authors show in a large global study that participants that reported identifying more strongly with their nation reported greater engagement in public health behaviours and support for public health policies in the context of the pandemic.

A powerful avenue through which to promote the preservation of the natural and cultural environment is to afford cultural and environmental objects moral significance. In this research, we examine a range of factors that may give rise to moral concern regarding the protection of culturel and environmental objects as ends in themselves. In this way, we also extend theorizing and evidence beyond a focus on sentience as a focal determinant of moral significance Across five studies we show that non-sentient objects can sometimes be viewed as possessing intrinsically valuable properties that afford them moral standing (independent of their extrinsic/means-end value or any perception of their capacity to think and feel). People judge it morally wrong to harm things that are beautiful, sacred, rare, or old, and this cannot be explained merely by their usefulness or economic value. Our findings provide new insight into ways to elevate the protection of natural and cultural objects to an issue of moral significance, and suggest avenues through which to motivate the preservation of a natural and cultural environments.

People in economically advantaged nations tend to evaluate their life as more positive overall and report greater well-being than people in less advantaged nations. But how does positivity manifest in the daily life experiences of individuals around the world? The present study asked 15,244 college students from 62 nations, in 42 languages, to describe a situation they experienced the previous day using the Riverside Situational Q-sort (RSQ). Using expert ratings, the overall positivity of each situation was calculated for both nations and individuals. The positivity of the average situation in each nation was strongly related to the economic development of the nation as measured by the Human Development Index (HDI). For individuals’ daily experiences, the economic status of their nation also predicted the positivity of their experience, even more than their family socioeconomic status. Further analyses revealed the specific characteristics of the average situations for higher HDI nations that make their experiences more positive. Higher HDI was associated with situational experiences involving humor, socializing with others, and the potential to express emotions and fantasies. Lower HDI was associated with an increase in the presence of threats, blame, and hostility, as well as situational experiences consisting of family, religion, and money. Despite the increase in a few negative situational characteristics in lower HDI countries, the overall average experience still ranged from neutral to slightly positive, rather than negative, suggesting that greater HDI may not necessarily increase positive experiences but rather decrease negative experiences. The results illustrate how national economic status influences the lives of individuals even within a single instance of daily life, with large and powerful consequences when accumulated across individuals within each nation.

Objective To compare estimated levels of psychological distress in the Australian population as measured by online versus face‐to‐face survey methodologies. Method Kessler Psychological Distress Scale scores from a nationally representative online survey of 955 Australians were compared to results from the 2014–2015 and 2017–2018 National Healthy Surveys, which were conducted by the Australian Bureau of Statistics. Results Australians in the online survey reported levels of psychological distress that were significantly higher than those that completed the face‐to‐face National Health Surveys. This difference was greatest among respondents aged 18 to 34-years. Conclusions These results can likely be attributed to the effect of conducting the Kessler Psychological Distress Scale via a face‐to‐face interview versus an online survey. There are compelling reasons to believe that online surveys elicit more honest responses on sensitive issues, while face‐to‐face surveys are prone to social desirability bias. This suggests that Australian psychological distress may have been systematically under‐estimated in previous research.

Defendants can deny they have agency, and thus responsibility, for a crime by using a defense of mental impairment. We argue that although this strategy may help defendants evade blame, it may carry longer-term social costs, as lay people's perceptions of a person's agency might determine some of the moral rights they grant them. Three randomized between-group experiments (N = 1601) used online vignettes to examine lay perceptions of a hypothetical defendant using a defense of mental impairment (versus a guilty plea). We find that using a defense of mental impairment significantly reduces responsibility, blame, and punitiveness relative to a guilty plea, and these judgments are mediated by perceptions of reduced moral agency. However, after serving their respective sentences, those using the defense are sometimes conferred fewer rights, as reduced agency corresponds to an increase in perceived dangerousness. Our findings were found to be robust across different types of mental impairment, offences/sentences, and using both manipulated and measured agency. The findings have implications for defendants claiming reduced agency through legal defenses, as well as for the broader study of moral rights and mind perception.

The study of meaning in life has largely centered on its relationship with personal well-being, while a focus on how meaning is related to enhancing the well-being of others has received less research attention. Although searching for meaning may imply lower personal well-being, we find that meaning-seekers are more motivated to perform costly prosocial actions for the sake of others’ well-being, given the perceived meaningfulness of these behaviors. Studies 1–4 (N = 780) show that meaning-seeking correlates with the motivation to engage in a range of costly prosocial behaviors. Meaning-seeking is further shown to be distinct from pursuing happiness in its relationship with costly prosociality (Study 2 & 3) and to share a stronger association with high-cost than low-cost prosociality (Study 3 & 4). Study 5 (N = 370; pre-registered) further shows that the search for meaning is related to costly prosocial behavior in the recent past. While our studies are cross-sectional, the pattern of findings suggests that seeking meaning (rather than happiness) may play an important role in motivating altruistic tendencies.

Defendants can deny they have agency, and thus responsibility, for a crime by using a defense of mental impairment. We argue that although this strategy may help defendants evade blame, it may carry longer-term social costs, as lay people's perceptions of a person's agency might determine some of the moral rights they grant them. In this registered report protocol, we seek to expand upon preliminary findings from two pilot studies to examine how and why those using the defense of mental impairment are seen as less deserving of certain rights. The proposed study uses a hypothetical vignette design, varying the type of mental impairment, type of crime, and type of sentence. Our design for the registered study improves on various aspects of our pilot studies and aims to rigorously test the reliability and credibility of our model. The findings have implications for defendants claiming reduced agency through legal defenses, as well as for the broader study of moral rights and mind perception.

Moral vitalism refers to a tendency to view good and evil as actual forces that can influence people and events. The Moral Vitalism Scale had been designed to assess moral vitalism in a brief survey form. Previous studies established the reliability and validity of the scale in US-American and Australian samples. In this study, the cross-cultural comparability of the scale was tested across 28 different cultural groups worldwide through measurement invariance tests. A series of exact invariance tests marginally supported partial metric invariance, however, an approximate invariance approach provided evidence of partial scalar invariance for a 5-item measure. The established level of measurement invariance allows for comparisons of latent means across cultures. We conclude that the brief measure of moral vitalism is invariant across 28 cultures and can be used to estimate levels of moral vitalism with the same precision across very different cultural settings.

In the current era, building more innovative teams is key to organizational success, yet there is little consensus on how best to achieve this. Common wisdom suggests that positive reinforcement through shared positive rewards builds social support within teams, and in turn facilitates innovation. Research on basic group processes, cultural rituals, and the evolution of pro-group behavior has, however, revealed that sharing adverse experiences is an alternative path to promoting group bonding. Here, we examined whether sharing an adverse experience not only builds social support within teams, but also in turn enhances creativity within novel teams. Drawing on behavioral observation of an experimental group interaction we find evidence that sharing an adverse (vs. non-adverse) experience leads to increased supportive interactions between team members and this in turn boosts creativity within a novel team. These effects were robust across different indicators of creativity: objective measures of creativity, third party ratings of the creativity of group products, and participants' own perceptions of group creativity. Our findings offer a new perspective from which to understand how best to boost innovation and creative output within teams.

Moral expansiveness refers to the range of entities (human and non-human) deemed worthy of moral concern and treatment. Previous research has established that the Moral Expansiveness Scale (MES) is a powerful predictor of altruistic moral decision-making and captures a unique dimension of moral cognition. However, the length of the full MES may be restrictive for some researchers. Here we establish the reliability and validity of a reduced moral expansiveness scale, the MESx. Consistent with the full version, the MESx is strongly associated with (but not reducible to) theoretically related constructs, such as endorsement of universalism values, identification with all humanity, and connectedness to nature. The MESx also predicted measures of altruistic moral decision-making to the same degree as the full MES. Further, the MESx passed tests of discriminant validity, was unrelated to political conservatism (unlike the full MES), only mildly associated with the tendency to provide socially desirable responses, and produced moderate reliability over time. We conclude that the MESx is a psychometrically valid alternative for researchers requiring a short measure of moral expansiveness.

Interactions with animals are pervasive in human life, a fact that is reflected in the burgeoning field of human-animal relations research. The goal of the current research was to examine the psychology of our social connection with other animals, by specifically developing a measure of solidarity with animals. In 8 studies using correlational, experimental, and longitudinal designs, solidarity with animals predicted more positive attitudes and behaviors toward animals, over and above existing scales of identification, and even when this implied a loss of resources and privileges for humans relative to animals. Solidarity with animals also displayed predicted relationships with relevant variables (anthropomorphism, empathy). Pet owners and vegetarians displayed higher levels of solidarity with animals. Correlational and experimental evidence confirmed that human-animal similarity heightens solidarity with animals. Our findings provide a useful measure that can facilitate important insights into the nature of our relationships with animals.

Several discrete emotions have broad theoretical and empirical importance, as shown by converging evidence from diverse areas of psychology, including facial displays, developmental behaviors, and neuroscience. However, the measurement of these states has not progressed along with theory, such that when researchers measure subjectively experienced emotions, they commonly rely on scales assessing broad dimensions of affect (positivity and negativity), rather than discrete emotions. The current manuscript presents four studies that validate a new instrument, the Discrete Emotions Questionnaire (DEQ), that is sensitive to eight distinct state emotions: anger, disgust, fear, anxiety, sadness, happiness, relaxation, and desire. Emotion theory supporting the importance of distinguishing these specific emotions is reviewed.

Sociologists coined the term "anomie" to describe societies that are characterized by disintegration and deregulation. Extending beyond conceptualizations of anomie that conflate the measurements of anomie as 'a state of society' and as a 'state of mind', we disentangle these conceptualizations and develop an analysis and measure of this phenomenon focusing on anomie as a perception of the 'state of society'. We propose that anomie encompasses two dimensions: a perceived breakdown in social fabric (i.e., disintegration as lack of trust and erosion of moral standards) and a perceived breakdown in leadership (i.e., deregulation as lack of legitimacy and effectiveness of leadership). Across six studies we present evidence for the validity of the new measure, the Perception of Anomie Scale (PAS). Studies 1a and 1b provide evidence for the proposed factor structure and internal consistency of PAS. Studies 2a-c provide evidence of convergent and discriminant validity. Finally, assessing PAS in 28 countries, we show that PAS correlates with national indicators of societal functioning and that PAS predicts national identification and well-being (Studies 3a & 3b). The broader implications of the anomie construct for the study of group processes are discussed.

Pain is a fundamental human experience that triggers a range of social and psychological responses. In this study, we present behavioral and fMRI data to examine the effect of multiple group memberships salience on reported and neural indices of pain. We found that participants expressed higher levels of pain when more social group memberships were salient. This is consistent with the notion that pain itself motivates people to communicate their pain, and more so when multiple psychological resources are salient. In addition, fMRI results reveal an interesting twist: when participants increased their pain reporting as group memberships increased (from one group to four), there was a corresponding relative reduction in dorsal anterior cingulate cortex and anterior insula activation. These results provide evidence for an adaptive response to pain: the more people make use of the social resources at their disposal when experiencing pain, the less pain areas are activated.

When people are morally convicted regarding a specific issue, these convictions exert a powerful influence on their attitudes and behavior. In the current research we examined whether there are boundary conditions to the influence of this effect. Specifically, whether in the context of salient economic rewards, moral convictions may become weaker predictors of attitudes regarding resource use. Focusing on the issue of mining we gathered large-scale samples across three different continents (Australia, Chile, and China). We found that moral convictions against mining were related to a reduced acceptance of mining in each country, while perceived economic rewards from mining increased acceptance. These two motivations interacted, however, such that when perceived economic benefit from mining was high, the influence of moral conviction was weaker. The results highlight the importance of understanding the roles of both moral conviction and financial gain in motivating attitudes towards resource use.

When innocents are intentionally harmed, people are motivated to see that offenders get their "just deserts". The severity of the punishment they seek is driven by the perceived magnitude of the harm and moral outrage. The present research extended this model of retributive justice by incorporating the role of offender dehumanization. In three experiments relying on survey methodology in Australia and the United States, participants read about different crimes that varied by type (child molestation, violent, or white collar - Studies 1 and 2) or severity (Study 3). The findings demonstrated that both moral outrage and dehumanization predicted punishment independently of the effects of crime type or crime severity. Both moral outrage and dehumanization mediated the relationship between perceived harm and severity of punishment. These findings highlight the role of offender dehumanization in punishment decisions and extend our understanding of processes implicated in retributive justice.