People frequently feel anxious. Although prior research has extensively studied how feeling anxious shapes intrapsychic aspects of cognition, much less is known about how anxiety affects interpersonal aspects of cognition. Here, we examine the influence of incidental experiences of anxiety on perceptual and conceptual forms of perspective taking. Compared with participants experiencing other negative, high-arousal emotions (i.e., anger or disgust) or neutral feelings, anxious participants displayed greater egocentrism in their mental-state reasoning: They were more likely to describe an object using their own spatial perspective, had more difficulty resisting egocentric interference when identifying an object from others' spatial perspectives, and relied more heavily on privileged knowledge when inferring others' beliefs. Using both experimental-causal-chain and measurement-of-mediation approaches, we found that these effects were explained, in part, by uncertainty appraisal tendencies. Further supporting the role of uncertainty, a positive emotion associated with uncertainty (i.e., surprise) produced increases in egocentrism that were similar to anxiety. Collectively, the results suggest that incidentally experiencing emotions associated with uncertainty increase reliance on one's own egocentric perspective when reasoning about the mental states of others.

In a large-scale ( N = 1487) general population online study, we investigated the relationship between past experience with classic psychedelic substances (e.g. LSD, psilocybin, mescaline), nature relatedness, and ecological behavior (e.g. saving water, recycling). Using structural equation modeling we found that experience with classic psychedelics uniquely predicted self-reported engagement in pro-environmental behaviors, and that this relationship was statistically explained by people's degree of self-identification with nature. Our model controlled for experiences with other classes of psychoactive substances (cannabis, dissociatives, empathogens, popular legal drugs) as well as common personality traits that usually predict drug consumption and/or nature relatedness (openness to experience, conscientiousness, conservatism). Although correlational in nature, results suggest that lifetime experience with psychedelics in particular may indeed contribute to people's pro-environmental behavior by changing their self-construal in terms of an incorporation of the natural world, regardless of core personality traits or general propensity to consume mind-altering substances. Thereby, the present research adds to the contemporary literature on the beneficial effects of psychedelic substance use on mental wellbeing, hinting at a novel area for future research investigating their potentially positive effects on a societal level. Limitations of the present research and future directions are discussed.

Past research suggests that use of psychedelic substances such as LSD or psilocybin may have positive effects on mood and feelings of social connectedness. These psychological effects are thought to be highly sensitive to context, but robust and direct evidence for them in a naturalistic setting is scarce. In a series of field studies involving over 1,200 participants across six multiday mass gatherings in the United States and the United Kingdom, we investigated the effects of psychedelic substance use on transformative experience, social connectedness, and positive mood. This approach allowed us to test preregistered hypotheses with high ecological validity and statistical precision. Controlling for a host of demographic variables and the use of other psychoactive substances, we found that psychedelic substance use was significantly associated with positive mood—an effect sequentially mediated by self-reported transformative experience and increased social connectedness. These effects were particularly pronounced for those who had taken psychedelic substances within the last 24 h (compared to the last week). Overall, this research provides robust evidence for positive affective and social consequences of psychedelic substance use in naturalistic settings.

In the present research, we tested the hypotheses that (a) adults are intuitive mind-body dualists, (b) that this belief can be considered a default, and (c) that it is partially explained by essentialistic reasoning about the nature of the mind. Over 8 studies, using various thought experiment paradigms, participants reliably ascribed to a physically duplicated being a greater retention of physical than of mental properties. This difference was unrelated to whether or not this being was given a proper name (Study 1b) and was only found for entities that were considered to actually possess a mind (Study 1c). Further, we found that an intuitive belief in mind-body dualism may in fact be considered a default: Taxing participants' cognitive resources (Study 2) or priming them with an intuitive (vs. analytical) thinking style (Studies 3a and 3b) both increased dualistic beliefs. In a last set of studies, we found that beliefs in mind-body dualism are indeed related to essentialistic reasoning about the mind. When a living being was reassembled from its original molecules rather than recreated from new molecules, dualistic beliefs were significantly reduced (Studies 4a and 4b). Thus, results of the present research indicate that, despite any acquired scientific knowledge about the neurological origins of mental life, most adults remain "essentialistic mind-body dualists" at heart.

Beliefs in mind-body dualism--that is, perceiving one's mind and body as two distinct entities--are evident in virtually all human cultures. Despite their prevalence, surprisingly little is known about the psychological implications of holding such beliefs. In the research reported here, we investigated the relationship between dualistic beliefs and health behaviors. We theorized that holding dualistic beliefs leads people to perceive their body as a mere "shell" and, thus, to neglect it. Supporting this hypothesis, our results showed that participants who were primed with dualism reported less engagement in healthy behaviors and less positive attitudes toward such behaviors than did participants primed with physicalism. Additionally, we investigated the bidirectionality of this link. Activating health-related concepts affected participants' subsequently reported metaphysical beliefs in mind-body dualism. A final set of studies demonstrated that participants primed with dualism make real-life decisions that may ultimately compromise their physical health (e.g., consuming unhealthy food). These findings have potential implications for health interventions.

Therapeutic psychedelic administration and contact with nature have been associated with the same psychological mechanisms: decreased rumination and negative affect, enhanced psychological connectedness and mindfulness-related capacities, and heightened states of awe and transcendent experiences, all processes linked to improvements in mental health amongst clinical and healthy populations. Nature-based settings can have inherently psychologically soothing properties which may complement all stages of psychedelic therapy (mainly preparation and integration) whilst potentiating increases in nature relatedness, with associated psychological benefits. Maximising enhancement of nature relatedness through therapeutic psychedelic administration may constitute an independent and complementary pathway towards improvements in mental health that can be elicited by psychedelics.

Comparing economically unfavorably with similar others has detrimental consequences for an individual, ultimately resulting in low physical health, delinquency, and hostility. In four studies ( N = 2,032), we examined whether believing in a mobile society-one offering fair chances and opportunity-mitigates hostile emotions resulting from disadvantaged social standing. We find that with increasing mobility belief, negative comparisons have gradually less impact on hostility. Specifically, measured (Studies 1 and 4) and manipulated (Studies 2 and 3) social mobility belief moderated the link between induced high versus low social status, experiencing relative deprivation, and hostile affect. A positive outcome on the surface, social mobility belief may indirectly contribute to the maintenance of social inequality by appeasing anger about perceived injustice.

In this article, we show that lay people's beliefs about how minds relate to bodies are more complex than past research suggests, and that treating them as a multidimensional construct helps explain inconclusive findings from the literature regarding their relation to beliefs about whether humans possess a free will. In two studies, we found that items previously used to assess a unidimensional belief in how minds relate to bodies indeed capture two distinguishable constructs (belief in substance dualism and reductive physicalism) that differently predict belief in free will and two types of determinism (Studies 1 and 2). Additionally, we found that two fundamental personality traits pertaining to people's preference for experiential versus rational information processing predict those metaphysical beliefs that were theorized to be based on subjective phenomenological experience and rational deliberation, respectively (Study 2). In sum, beliefs about mind-body relations are a multidimensional construct with unique predictive abilities.