For the greater goods? Ownership rights and utilitarian moral judgment

People often judge it unacceptable to directly harm a person, even when this is necessary to produce an overall positive outcome, such as saving five other lives. We demonstrate that similar judgments arise when people consider damage to owned objects. In two experiments, participants considered dilemmas where saving five inanimate objects required destroying one. Participants judged this unacceptable when it required violating another’s ownership rights, but not otherwise. They also judged that sacrificing another’s object was less acceptable as a means than as a side-effect; judgments did not depend on whether property damage involved personal force. These findings inform theories of moral decision-making. They show that utilitarian judgment can be decreased without physical harm to persons, and without personal force. The findings also show that the distinction between means and side-effects influences the acceptability of damaging objects, and that ownership impacts utilitarian moral judgment.     

Whose self is it anyway? Self-aspect control moderates the relation between self-complexity and well-being

Greater self-complexity refers to the extent that one’s self-concept is comprised of many and relatively differentiated self-aspects. Although some research has found that those greater in self-complexity fare better physically (e.g., fewer illnesses) and psychologically (e.g., less depression) when experiencing stress, other studies have reported another pattern of data (e.g., greater self-complexity predicts greater depression). In the current work, two studies found support for a moderating variable in this latter pattern, self-aspect control. Specifically, for those who perceived relatively little control over their self-aspects, being greater in self-complexity predicted worse physical and psychological outcomes. Study 2 tested alternative explanations and supported an interpretation that perceptions of control over one’s multiple selves, in particular, moderated the relation between self-complexity and well-being.     

Are we more moral than we think? Exploring the role of affect in moral behavior and moral forecasting

Can people accurately predict how they will act in a moral dilemma? Our research suggests that in some situations, they cannot, and that emotions play a pivotal role in this dissociation between behavior and forecasting. In the current experiment, individuals in a moral action condition cheated significantly less on a math task than participants in a forecasting condition predicted they themselves would cheat. Furthermore, we found that participants in the action condition displayed significantly more physiological arousal, as measured by preejection period, skin conductance response (SCR), and respiratory sinus arrhythmia (RSA), and that the underestimation effect was mediated by SCR and RSA together. This research suggests that the affective arousal present during real-life moral dilemmas may not be fully engaged during moral forecasting, and that this may account for the moral forecasting errors that individuals make. This research has the potential to inform past work in the field of moral psychology, which has largely ignored actual behavior.     

Who shalt not kill? Individual differences in working memory capacity, executive control, and moral judgment

Recent findings suggest that exerting executive control influences responses to moral dilemmas. In our study, subjects judged how morally appropriate it would be for them to kill one person to save others. They made these judgments in 24 dilemmas that systematically varied physical directness of killing, personal risk to the subject, inevitability of the death, and intentionality of the action. All four of these variables demonstrated main effects. Executive control was indexed by scores on working-memory-capacity (WMC) tasks. People with higher WMC found certain types of killing more appropriate than did those with lower WMC and were more consistent in their judgments. We also report interactions between manipulated variables that implicate complex emotion-cognition integration processes not captured by current dual-process views of moral judgment.     

What is the relation between cultural orientation and socially desirable responding?

Research suggests that collectivists are more likely to engage in deception and socially desirable responding to maintain good relationships with others. In contrast, individualists are portrayed as candid and sincere because individualism encourages people to "be yourself." The authors propose that people with both types of cultural orientations or backgrounds engage in desirable responding, albeit in distinct ways. In Study 1, respondents from the United States compared with those from Singapore, and European Americans compared with Asian Americans, scored higher on self-deceptive enhancement (SDE)-the tendency to see oneself in a positive light and to give inflated assessment of one's skills and abilities- but lower on impression management (IM) by misrepresenting their self-reported actions to appear more normatively appropriate. In Studies 2 to 4, horizontal individualism as a cultural orientation correlated with SDE but not with IM, whereas horizontal collectivism correlated with IM but not with SDE. Further analyses examining (a) individual differences in the tendency to answer deceptively and (b) responses to behavioral scenarios shed additional light on the culturally relevant goals served by these distinct types of socially desirable responding.     

Culture and moral judgment: how are conflicts between justice and interpersonal responsibilities resolved?

A 2-session study examined Indian and American adults' and children's (N = 140) reasoning about moral dilemmas involving conflicts between interpersonal and justice expectations. Most Indians gave priority to the interpersonal expectations, whereas most Americans gave priority to the justice expectations. Indians tended to categorize their conflict resolutions in moral terms. In contrast, when Americans gave priority to the interpersonal alternatives, they tended to categorize their resolutions in personal terms. Results imply that Indians possess a postconventional moral code in which interpersonal responsibilities are seen in as fully principled terms as justice obligations and may be accorded precedence over justice obligations. Findings also suggest that a personal morality of interpersonal responsiveness and caring is linked to highly rights-oriented cultural views, such as those emphasized in the United States.     

Conscientiousness mediates the relation between perceived parental socialisation and self‐rated health

The pathways between parenting behaviours, personality and physical health have all been separately studied. Prior research has paid little attention to the indirect effects of personality in the path between parenting behaviours and better health. The purpose of this study was to explore the mediational effects of conscientiousness on the relationships between parental socialisation of responsibility and self‐rated health, and to examine potential age differences in this mediational pathway. In total, 736 female and 749 male members across Japan participated in this study. They were divided into three groups by age category: younger‐, middle‐aged and older‐aged. Conscientiousness and health were concurrently rated, while parental socialisation of responsibility was retrospectively assessed. Our analyses revealed that parental socialisation of responsibility is positively associated with conscientiousness and self‐rated health, that conscientiousness is positively associated with self‐rated health, and that conscientiousness fully mediated the effect of parental socialisation of responsibility on self‐rated health. The mediational links were consistent across younger, middle‐aged and older‐aged cohorts. Our findings suggest that greater parental socialisation of responsibility relates to higher conscientiousness, and consequently healthier adults. These findings imply that parental behaviours could be a plausible target for intervention to foster the development of conscientiousness and better health.     

Bright mind,moral mind? Intelligence is unrelated to consequentialist moral judgment in sacrificial moral dilemmas

Psychonomic Bulletin & Review - The dual-process model of moral cognition suggests that outcome-focused, consequentialist moral judgment in sacrificial moral dilemmas is driven by a...     

How (and where) does moral judgment work?

Moral psychology has long focused on reasoning, but recent evidence suggests that moral judgment is more a matter of emotion and affective intuition than deliberate reasoning. Here we discuss recent findings in psychology and cognitive neuroscience, including several studies that specifically investigate moral judgment. These findings indicate the importance of affect, although they allow that reasoning can play a restricted but significant role in moral judgment. They also point towards a preliminary account of the functional neuroanatomy of moral judgment, according to which many brain areas make important contributions to moral judgment although none is devoted specifically to it.     

Who is the Church?

Abstract : Although the question of survival is on the mind of most mainline congregations in the United States, the real crisis facing the churches is one of identity. After briefly reviewing three theological paradigms for the church (Word‐event, communion, and missio dei), I propose that the question of the church's identity is best answered by returning to the “story of the church,” which properly “starts with the Spirit,” and by reclaiming a concept of the church as a Spirit‐breathed people who are called and sent.     

Does self-consciousness mediate the relation between self-talk and self-knowledge?

Building on Morin's understanding of the relations among self-talk, self-consciousness, and self-knowledge, this study examined the hypothesis that functional and dysfunctional self-consciousness mediate between self-talk and self-knowledge. A self-report questionnaire including 10 scales assessing different aspects of Self-talk, Self-consciousness, and Self-knowledge was administered to 200 German undergraduate university students (95 women, 105 men). Mediation analysis showed that the observed negative relationship between Self-talk and Self-knowledge was mediated by Dysfunctional Self-consciousness, while Functional Self-consciousness acted like a supressor variable. The discussion focuses on limitations of the present measures of Self-talk.     

Who’s the boss? Arbitrating control authority between a human driver and automation system

Progress toward the fully automated highway will first require that manual and automatic control be successfully combined. Determining a combination that preserves the best performance features of human and automatic control yet allows either driver to cover for the faults of the other is a challenging problem. In this study, we invited 11 participants to drive a simulated vehicle through a course with obstacles to investigate the ability of human-automation teams to cover for human and automation faults. We developed the automation system using model predictive control and implemented three schemes under which the human would share control with the automation. In Autopilot, the human driver initiated a takeover with a button press whereas in Active Safety the automation initiated a takeover when it anticipated an obstacle collision. In Haptic Shared Control the human was free to invoke a transition by activating or relaxing muscles. In addition, we included two baseline conditions in which control was given in whole to either the human or the automation. We compared performance in the five conditions by analyzing obstacle hits and metrics related to driving maneuvers around the obstacles that were avoided. Relative to individual human or automatic driver performance, we found that control sharing reduced obstacle hits under fault conditions but also occasionally resulted in obstacle hits under no-fault conditions. Our findings further indicated that team performance suffered most under Autopilot for automation faults and suffered most under Active Safety for human faults. Haptic Shared Control supported the best overall team performance.     

Happy affect and smiling: is their relation moderated by interpersonal power?

Three studies examined the hypothesis that the relation between self-rated happy affect and overall smiling during dyadic interactions is moderated by one's relative power. In all 3 studies, interpersonal power was experimentally manipulated, and smiling and self-reported happy affect were measured during and after the interaction, respectively. Happy affect was positively correlated with overall smiling for both low-power and high-power participants. Moreover, the correlations for both low- and high-power participants were comparable to those found when power roles were not unequal or made salient, based on analysis of the present studies as well as comparison with the previously published literature. Happy affect and overall smiling had a positive relation that was not moderated by interpersonal power.     

Do textual features affect credibility judgment? It all depends on who is the judge

This study examined the moderating role of absorption (a disposition associated with vivid imagination and rich mental experiences) in the process of interpersonal reality monitoring. Seventy five participants were assessed for absorption, and read a text describing an event that was either rich or poor in perceptual–emotional–contextual detail. They were asked to assess the credibility of the narrator; that is, the likelihood that he or she had actually experienced the event. For a text poor in detail, high‐absorption individuals believed the narrator more than low‐absorption individuals, whereas for a text rich in detail, no group differences appeared. The data seem to suggest that for high‐absorption individuals, credibility judgment depends on the degree to which the text can be assimilated into their own vivid imagination. Consideration of the judges' characteristics might therefore bring about a better understanding of the biases and errors involved in interpersonal reality monitoring. Copyright © 2008 John Wiley & Sons, Ltd.     

Who is the typical bicyclist?

Promoting bicycling is important for individual health, environmental sustainability and transport demand management. However, very few people use a bicycle on a regular basis. This paper explores what views bicyclists and non-bicyclists in England may hold about the typical bicyclist and how such views are related to bicycling behaviour and intentions. A survey was conducted among 244 bicyclists and non-bicyclists. On the basis of a range of statements on behaviour, motivation and characteristics of the typical bicyclist, four different stereotypes could be distinguished: responsible, lifestyle, commuter and hippy-go-lucky. These views differed between bicyclists and non-bicyclists. Moreover, independent of past bicycling behaviour, reported intentions to use a bicycle in the future were positively related to perceptions of the typical bicyclist as a commuter or hippy-go-lucky bicyclist. These findings have implications for encouraging bicycling, which may benefit from promoting bicycling as a common day-to-day activity rather than something that is only relevant for a few.     

God-mediated control beliefs and the Epstein-Barr virus: Is more God-mediated control always better?

Research on the locus of control construct conveys the impression that more control is always better. However, some studies suggest that very high levels of control are associated with negative outcomes. The purpose of this study was to see if this is true of religiously oriented feelings of control (i.e., God-mediated control). The outcome was antibody titers to the Epstein-Barr virus (EBV). The findings suggest that very high God-mediated control is associated with higher EBV values. However, this finding was only observed among young adults (age 18–40), but not among middle-aged (age 41–64), or older adults (aged 65 and older).     

Who is more violent in extremist groups? A comparison of leaders and followers

Few prior studies have examined the extent to which the behavior and characteristics of political extremists are related to their position within radical groups. In this paper we concentrate on one of the most fundamental distinctions in groups: That between leaders and followers. Our main goal is to investigate the comparative propensity of leaders and followers to engage in political violence. In a sample of individuals who have committed ideologically motivated political crimes in the United States (N = 1,331). we found that even though leaders were more ideologically committed to the group's goals and ideologies, they were at the same time less likely to engage in violent acts. Moreover, we found that leaders in radical criminal organizations shared many characteristics with leaders in noncriminal organizations. Specifically, in comparison to followers, they were more often male, older, and they were more likely to belong to an ethnic majority. We consider implications for future research and policy of the fundamental conclusion that compared to leaders, followers in terrorist organizations are more likely to engage in violent acts.     

Who or what is the preembryo?

...The moral status -- and specifically the controversial issue of personhood -- is related to attainment of developmental individuality...This contrasts with the view that holds that personhood occurs earlier, at the point of genetic uniqueness. I believe that an embryo that has developed to the point where it can be one individual and one individual only, differs in moral status from a preembryo that has not, even if in many cases we may choose to treat them similarly...In view of the conviction that the preembryo is not yet a person and that its statistical potential for becoming such is small, it is not clear that nontherapeutic experiments can be excluded in principle. However, because the preembryo does have intrinsic potential...the preembryo should be treated as a person...Any exceptions from the prima facie duty to treat the preembryo as a person should be based on criteria established at the national level....