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Individuals can experience a lack of economic resources compared to others, which we refer to as subjective experiences of economic scarcity. While such experiences have been shown to shift cognitive focus, attention, and decision-making, their association with human morality remains debated. We conduct a comprehensive investigation of the relationship between subjective experiences of economic scarcity, as indexed by low subjective socioeconomic status at the individual level, and income inequality at the national level, and various self-reported measures linked to morality. In a pre-registered study, we analyze data from a large, cross-national survey ( N  = 50,396 across 67 countries) allowing us to address limitations related to cross-cultural generalizability and measurement validity in prior research. Our findings demonstrate that low subjective socioeconomic status at the individual level, and income inequality at the national level, are associated with higher levels of moral identity, higher morality-as-cooperation, a larger moral circle, and increased prosocial intentions. These results appear robust to several advanced control analyses. Finally, exploratory analyses indicate that observed income inequality at the national level is not a statistically significant moderator of the associations between subjective socioeconomic status and the included measures of morality. These findings have theoretical and practical implications for understanding human morality under experiences of resource scarcity. People differ in the extent to which they experience a lack of economic resources compared to others. Here, the authors show that such experiences at the individual level as well as income inequality at the national level are associated with self-reported morality-related outcomes.

The development of artificial intelligence has led researchers to study the ethical principles that should guide machine behavior. The challenge in building machine morality based on people’s moral decisions, however, is accounting for the biases in human moral decision-making. In seven studies, this paper investigates how people’s personal perspectives and decision-making modes affect their decisions in the moral dilemmas faced by autonomous vehicles. Moreover, it determines the variations in people’s moral decisions that can be attributed to the situational factors of the dilemmas. The reported studies demonstrate that people’s moral decisions, regardless of the presented dilemma, are biased by their decision-making mode and personal perspective. Under intuitive moral decisions, participants shift more towards a deontological doctrine by sacrificing the passenger instead of the pedestrian. In addition, once the personal perspective is made salient participants preserve the lives of that perspective, i.e. the passenger shifts towards sacrificing the pedestrian, and vice versa. These biases in people’s moral decisions underline the social challenge in the design of a universal moral code for autonomous vehicles. We discuss the implications of our findings and provide directions for future research.

A variety of joint action studies show that people tend to fall into synchronous behavior with others participating in the same task, and that such synchronization is beneficial, leading to greater rapport, satisfaction, and performance. It has been noted that many of these task environments require simple interactions that involve little planning of action coordination toward a shared goal. The present study utilized a complex joint construction task in which dyads were instructed to build model cars while their hand movements and heart rates were measured. Participants built these models under varying conditions, delimiting how freely they could divide labor during a build session. While hand movement synchrony was sensitive to the different tasks and outcomes, the heart rate measure did not show any effects of interpersonal synchrony. Results for hand movements show that the more participants were constrained by a particular building strategy, the greater their behavioral synchrony. Within the different conditions, the degree of synchrony was predictive of subjective satisfaction and objective product outcomes. However, in contrast to many previous findings, synchrony was negatively associated with superior products, and, depending on the constraints on the interaction, positively or negatively correlated with higher subjective satisfaction. These results show that the task context critically shapes the role of synchronization during joint action, and that in more complex tasks, not synchronization of behavior, but rather complementary types of behavior may be associated with superior task outcomes.

Believing in conspiracy theories is a major problem, especially in the face of a pandemic, as these constitute a significant obstacle to public health policies, like the use of masks and vaccination. Indeed, during the COVID-19 pandemic, several ungrounded explanations regarding the origin of the virus or the effects of vaccinations have been rising, leading to vaccination hesitancy or refusal which poses as a threat to public health. Recent studies have shown that in the core of conspiracy theories lies a moral evaluation component; one that triggers a moral reasoning which reinforces the conspiracy itself. To gain a better understanding of how conspiracy beliefs about COVID-19 affect public health containment behaviors and policy support via morality-relevant variables, we analysed comprehensive data from the International Collaboration on the Social & Moral Psychology (ICSMP) of COVID-19, consisting of 49.965 participants across 67 countries. We particularly explored the mediating role of two levels of morality: individual and group-based morality. Results show that believing in conspiracy theories reduces adoption of containment health-related behaviors and policy support of public health measures, but moral identity and morality-as-cooperation significantly mediate this relationship. This means that beliefs in conspiracy theories do not simply constitute antecedents of cognitive biases or failures, nor maladaptive behaviors based on personality traits, but are morally infused and should be dealt as such. Based on our findings, we further discuss the psychological, moral, and political implications of endorsement of conspiracy theories in the era of the pandemic.

How do people feel during extreme collective rituals? Despite longstanding speculation, few studies have attempted to quantify ritual experiences. Using a novel pre/post design, we quantified physiological fluctuations (heart rates) and self-reported affective states from a collective fire-walking ritual in a Mauritian Hindu community. Specifically, we compared changes in levels of happiness, fatigue, and heart rate reactivity among high-ordeal participants (fire-walkers), low-ordeal participants (non-fire-walking participants with familial bonds to fire-walkers) and spectators (unrelated/unknown to the fire-walkers). We observed that fire-walkers experienced the highest increase in heart rate and reported greater happiness post-ritual compared to low-ordeal participants and spectators. Low-ordeal participants reported increased fatigue after the ritual compared to both fire-walkers and spectators, suggesting empathetic identification effects. Thus, witnessing the ritualistic suffering of loved ones may be more exhausting than experiencing suffering oneself. The findings demonstrate that the level of ritual involvement is important for shaping affective responses to collective rituals. Enduring a ritual ordeal is associated with greater happiness, whereas observing a loved-one endure a ritual ordeal is associated with greater fatigue post-ritual.

The COVID-19 pandemic continues to impact people worldwide–steadily depleting scarce resources in healthcare. Medical Artificial Intelligence (AI) promises a much-needed relief but only if the technology gets adopted at scale. The present research investigates people’s intention to adopt medical AI as well as the drivers of this adoption in a representative study of two European countries (Denmark and France, N = 1068) during the initial phase of the COVID-19 pandemic. Results reveal AI aversion; only 1 of 10 individuals choose medical AI over human physicians in a hypothetical triage-phase of COVID-19 pre-hospital entrance. Key predictors of medical AI adoption are people’s trust in medical AI and, to a lesser extent, the trait of open-mindedness. More importantly, our results reveal that mistrust and perceived uniqueness neglect from human physicians, as well as a lack of social belonging significantly increase people’s medical AI adoption. These results suggest that for medical AI to be widely adopted, people may need to express less confidence in human physicians and to even feel disconnected from humanity. We discuss the social implications of these findings and propose that successful medical AI adoption policy should focus on trust building measures–without eroding trust in human physicians.

The use of emotion in climate change appeals is a hotly debated topic. Warning about the perils of imminent mass extinction, climate change communicators are often accused of being unnecessarily ‘doomsday’ in their attempts to foster a sense of urgency and action among the public. Pessimistic messaging, the thinking goes, undermines engagement efforts, straining credulity and fostering a sense of helplessness, rather than concern. Widespread calls for more optimistic climate change messaging punctuate public discourse. This research puts these claims to the test, investigating how affective endings (optimistic vs. pessimistic vs. fatalistic) of climate change appeals impact individual risk perception and outcome efficacy (i.e., the sense that one’s behavior matters). The findings of three online experiments presented in this paper suggest that climate change appeals with pessimistic affective endings increase risk perception (Studies 1 and 2) and outcome efficacy (Study 3), which is the result of heightened emotional arousal (Studies 1–3). Moreover, the results indicate that the mediating effect of emotional arousal is more prevalent among political moderates and conservatives, as well as those who hold either individualistic or hierarchical world views. Given that these audiences generally exhibit lower risk perception and outcome efficacy in relation to climate change, the results suggest that climate change appeals with pessimistic endings could trigger higher engagement with the issue than optimistic endings. These findings are interpreted in light of recent research findings, which suggest that differences in threat-reactivity and emotional arousal may be attributable to brain functions/anatomy mappable to basic motivations for safety and survival. Implications for scholars and practitioners are discussed.

Although scientists agree that replications are critical to the debate on the validity of religious priming research, religious priming replications are scarce. This paper attempts to replicate and extend previously observed effects of religious priming on ethical behavior. We test the effect of religious instrumental music on individuals' ethical behavior with university participants (N = 408) in the Czech Republic, Japan, and the US. Participants were randomly assigned to listen to one of three musical tracks (religious, secular, or white noise) or to no music (control) for the duration of a decision-making game. Participants were asked to indicate which side of a vertically-bisected computer screen contained more dots and, in every trial, indicating that the right side of the screen had more dots earned participants the most money (irrespective of the number of dots). Therefore, participants were able to report dishonestly to earn more money. In agreement with previous research, we did not observe any main effects of condition. However, we were unable to replicate a moderating effect of self-reported religiosity on the effects of religious music on ethical behavior. Nevertheless, further analyses revealed moderating effects for ritual participation and declared religious affiliation congruent with the musical prime. That is, participants affiliated with a religious organization and taking part in rituals cheated significantly less than their peers when listening to religious music. We also observed significant differences in cheating behavior across samples. On average, US participants cheated the most and Czech participants cheated the least. We conclude that normative conduct is, in part, learned through active membership in religious communities and our findings provide further support for religious music as a subtle, moral cue.

Laboratory and field studies have demonstrated that exposure to cues of intentional agents in the form of eyes can increase prosocial behavior. However, previous research mostly used 2-dimensional depictions as experimental stimuli. Thus far no study has examined the influence of the spatial properties of agency cues on this prosocial effect. To investigate the role of dimensionality of agency cues on fairness, 345 participants engaged in a decision-making task in a naturalistic setting. The experimental treatment included a 3-dimensional pseudo-realistic model of a human head and a 2-dimensional picture of the same object. The control stimuli consisted of a real plant and its 2-D image. Our results partly support the findings of previous studies that cues of intentional agents increase prosocial behavior. However, this effect was only found for the 3-D cues, suggesting that dimensionality is a critical variable in triggering these effects in a real-world settings. Our research sheds light on a hitherto unexplored aspect of the effects of environmental cues and their morphological properties on decision-making.