The nature of our moral judgments-and the extent to which we treat others with care-depend in part on the distinctions we make between entities deemed worthy or unworthy of moral consideration-our moral boundaries. Philosophers, historians, and social scientists have noted that people's moral boundaries have expanded over the last few centuries, but the notion of moral expansiveness has received limited empirical attention in psychology. This research explores variations in the size of individuals' moral boundaries using the psychological construct of moral expansiveness and introduces the Moral Expansiveness Scale (MES), designed to capture this variation. Across 6 studies, we established the reliability, convergent validity, and predictive validity of the MES. Moral expansiveness was related (but not reducible) to existing moral constructs (moral foundations, moral identity, "moral" universalism values), predictors of moral standing (moral patiency and warmth), and other constructs associated with concern for others (empathy, identification with humanity, connectedness to nature, and social responsibility). Importantly, the MES uniquely predicted willingness to engage in prosocial intentions and behaviors at personal cost independently of these established constructs. Specifically, the MES uniquely predicted willingness to prioritize humanitarian and environmental concerns over personal and national self-interest, willingness to sacrifice one's life to save others (ranging from human out-groups to animals and plants), and volunteering behavior. Results demonstrate that moral expansiveness is a distinct and important factor in understanding moral judgments and their consequences. (PsycINFO Database Record

The worldwide spread of a new coronavirus (SARS-CoV-2) since December 2019 has posed a severe threat to individuals’ well-being. While the world at large is waiting that the released vaccines immunize most citizens, public health experts suggest that, in the meantime, it is only through behavior change that the spread of COVID-19 can be controlled. Importantly, the required behaviors are aimed not only at safeguarding one’s own health. Instead, individuals are asked to adapt their behaviors to protect the community at large. This raises the question of which social concerns and moral principles make people willing to do so. We considered in 23 countries (N = 6948) individuals’ willingness to engage in prescribed and discretionary behaviors, as well as country-level and individual-level factors that might drive such behavioral intentions. Results from multilevel multiple regressions, with country as the nesting variable, showed that publicized number of infections were not significantly related to individual intentions to comply with the prescribed measures and intentions to engage in discretionary prosocial behaviors. Instead, psychological differences in terms of trust in government, citizens, and in particular toward science predicted individuals’ behavioral intentions across countries. The more people endorsed moral principles of fairness and care (vs. loyalty and authority), the more they were inclined to report trust in science, which, in turn, statistically predicted prescribed and discretionary behavioral intentions. Results have implications for the type of intervention and public communication strategies that should be most effective to induce the behavioral changes that are needed to control the COVID-19 outbreak.

Prominent theorists have made the argument that modern humans express moral concern for a greater number of entities than at any other time in our past. Moreover, adults show stable patterns in the degrees of concern they afford certain entities over others, yet it remains unknown when and how these patterns of moral decision-making manifest in development. Children aged 4 to 10 years (N = 151) placed 24 pictures of human, animal, and environmental entities on a stratified circle representing three levels of moral concern. Although younger and older children expressed similar overall levels of moral concern, older children demonstrated a more graded understanding of concern by including more entities within the outer reaches of their moral circles (i.e., they were less likely to view moral inclusion as a simple in vs. out binary decision). With age children extended greater concern to humans than other forms of life, and more concern to vulnerable groups, such as the sick and disabled. Notably, children’s level of concern for human entities predicted their prosocial behavior. The current research provides novel insights into the development of our moral reasoning and its structure within childhood.

We examined whether people who are prone to believe COVID‐19 conspiracy theories are characterised by an especially strong concern for others or an especially strong concern for the self, and whether these orientations are associated with willingness to take a COVID‐19 vaccine. We surveyed 4,245 participants from eight nations; three months later we re‐contacted 1,262 participants from three nations. Belief in COVID‐19 conspiracy theories was related to greater concerns about one’s own safety, and lower concerns about the safety of close others. Furthermore, conspiracist ideation at Wave 1 predicted reluctance to take a COVID‐19 vaccine at Wave 2, mediated through relative concern for self versus other. In sum, people who are high in conspiracy beliefs have relatively higher concern for the self relative to others, with troubling implications for public health.

We identified the active ingredients in people's visions of society's future ("collective futures") that could drive political behavior in the present. In eight studies (N = 595), people imagined society in 2050 where climate change was mitigated (Study 1), abortion laws relaxed (Study 2), marijuana legalized (Study 3), or the power of different religious groups had increased (Studies 4-8). Participants rated how this future society would differ from today in terms of societal-level dysfunction and development (e.g., crime, inequality, education, technology), people's character (warmth, competence, morality), and their values (e.g., conservation, self-transcendence). These measures were related to present-day attitudes/intentions that would promote/prevent this future (e.g., act on climate change, vote for a Muslim politician). A projection about benevolence in society (i.e., warmth/morality of people's character) was the only dimension consistently and uniquely associated with present-day attitudes and intentions across contexts. Implications for social change theories, political communication, and policy design are discussed.