The Implicit Association Test (IAT) is widely used in psychology. Unfortunately, the IAT cannot be run within online surveys, requiring researchers who conduct online surveys to rely on third-party tools. We introduce a novel method for constructing IATs using online survey software (Qualtrics); we then empirically assess its validity. Study 1 (student n = 239) found good psychometric properties, expected IAT effects, and expected correlations with explicit measures for survey-software IATs. Study 2 (MTurk n = 818) found predicted IAT effects across four survey-software IATs (d's = 0.82 [Black-White IAT] to 2.13 [insect-flower IAT]). Study 3 (MTurk n = 270) compared survey-software IATs and IATs run via Inquisit, yielding nearly identical results and intercorrelations expected for identical IATs. Survey-software IATs appear reliable and valid, offer numerous advantages, and make IATs accessible for researchers who use survey software to conduct online research. We present all materials, links to tutorials, and an open-source tool that rapidly automates survey-software IAT construction and analysis.

The Implicit Association Test (IAT) is widely used in psychology. Unfortunately, the IAT cannot be run within online surveys, requiring researchers who conduct online surveys to rely on third-party tools. We introduce a novel method for constructing IATs using online survey software (Qualtrics); we then empirically assess its validity. Study 1 (student n = 239) found good psychometric properties, expected IAT effects, and expected correlations with explicit measures for survey-software IATs. Study 2 (MTurk n = 818) found predicted IAT effects across four survey-software IATs (d’s = 0.82 [Black-White IAT] to 2.13 [insect-flower IAT]). Study 3 (MTurk n = 270) compared survey-software IATs and IATs run via Inquisit, yielding nearly identical results and intercorrelations expected for identical IATs. Survey-software IATs appear reliable and valid, offer numerous advantages, and make IATs accessible for researchers who use survey software to conduct online research. We present all materials, links to tutorials, and an open-source tool that rapidly automates survey-software IAT construction and analysis.

While we may think about harm as primarily being about physical injury, harm can also take the form of negative psychological impact. Using functional magnetic resonance imaging, we examined the extent to which moral judgments of physical and psychological harms are processed similarly, focusing on brain regions implicated in mental state reasoning or theory of mind, a key cognitive process for moral judgment. First, univariate analyses reveal item-specific features that lead to greater recruitment of theory of mind regions for psychological harm versus physical harm. Second, multivariate pattern analyses reveal sensitivity to the psychological/physical distinction in two regions implicated in theory of mind: the right temporoparietal junction and the precuneus. Third, we find no reliable differences between neurotypical adults and adults with autism spectrum disorder with regard to neural activity related to theory of mind during moral evaluations of psychological and physical harm. Altogether, these results reveal neural sensitivity to the distinction between psychological harm and physical harm.

Characterizing how representations of moral violations are organized, cognitively and neurally, is central to understanding how people conceive and judge them. Past work has identified brain regions that represent morally relevant features and distinguish moral domains, but has not yet advanced a broader account of where and on what basis neural representations of moral violations are organized. With searchlight representational similarity analysis, we investigate where category membership drives similarity in neural patterns during moral judgment of violations from two key moral domains: Harm and Purity. Representations converge across domains in a network of regions resembling the mentalizing network. However, Harm and Purity violation representations respectively converge in different regions: precuneus (PC) and left inferior frontal gyrus (LIFG). Examining substructure within moral domains, Harm violations converge in PC regardless of subdomain (physical harms, psychological harms), while Purity subdomains (pathogen-related violations, sex-related violations) converge in distinct sets of regions – mirroring a dissociation observed in principal-component analysis of behavioral data. Further, we find initial evidence for representation of morally relevant features within these two domain-encoding regions. The present analyses offer a case study for understanding how organization within the complex conceptual space of moral violations is reflected in the organization of neural patterns across the cortex.

Humans have long sought experiences that transcend or change their sense of self. By weakening boundaries between the self and others, such transformative experiences may lead to enduring changes in moral orientation. Here we investigated the psychological nature and prosocial correlates of transformative experiences by studying participants before (n = 600), during (n = 1217), 0–4 weeks after (n = 1866), and 6 months after (n = 710) they attended a variety of secular, multi-day mass gatherings in the US and UK. Observations at 6 field studies and 22 online followup studies spanning 5 years showed that self-reported transformative experiences at mass gatherings were common, increased over time, and were characterized by feelings of universal connectedness and new perceptions of others. Participants’ circle of moral regard expanded with every passing day onsite—an effect partially mediated by transformative experience and feelings of universal connectedness. Generosity was remarkably high across sites but did not change over time. Immediately and 6 months following event attendance, self-reported transformative experience persisted and predicted both generosity (directly) and moral expansion (indirectly). These findings highlight the prosocial qualities of transformative experiences at secular mass gatherings and suggest such experiences may be associated with lasting changes in moral orientation.