On the emotions associated with violations of three moral codes (community, autonomy, divinity)

Kollareth, Dolichan; Russell, James A.

doi:10.1007/s11031-017-9611-0

Cited by 15 publications

(19 citation statements)

References 38 publications

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“…However, our use of the filler emotions does provide a rough test, which shows that community and person target violations were associated with a range of negative emotions, and each of these negative emotions were significantly greater than a positive emotion. Other findings are consistent with this alternative perspective (Kollareth & Russell, 2017b;Royzman, Atanasov, Landy, Parks, & Gepty, 2014;Schein, Ritter, & Gray, 2016).…”

Section: Resultssupporting

confidence: 86%

Do community and autonomy moral violations elicit different emotions?

et al. 2018

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According to one important set of theories, different domains of immorality are linked to different discrete emotions-panculturally. Violations against the community elicit contempt, whereas violations against an individual elicit anger. To test this theory, American, Indian and Japanese participants (N = 480) indicated contempt and anger reactions (with verbal rating and face selection) to both the types of immorality. To remedy method problems in previous research, community and autonomy violations were created for the same story-frame, by varying the target to be either the community or an individual. Community and autonomy violations did not differ significantly in the emotion elicited: overall, both types of violations elicited more anger than contempt (and more negative emotion of any kind than positive emotion). By verbal rating, Americans and Indians reported more anger than contempt for both types of violation, whereas Japanese reported more contempt than anger for both types. By face selection, the three cultural groups selected anger more than contempt for both types of violation. The results speak against defining distinct domains of morality by their association with distinct emotions.

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Section: Resultssupporting

confidence: 86%

Do community and autonomy moral violations elicit different emotions?

et al. 2018

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“…In contrast, our understanding of the CAD (Rozin et al, 1999) model of moral emotions shows some strong inconsistencies in that the existing research does not always support the proposition that contempt results from a violation of community norms, anger from autonomy violations, and disgust from divinity or impurity violations. For example, Kollareth and Russell (2017) conducted two cross-cultural studies that failed to show contempt resulted from community violations and did find that anger was a predominant response to violations of community norms. Similarly, Russell and Giner-Sorolla (2011) found anger did result from autonomy violations and moral disgust from divinity violations but also were unable to tie contempt to community norm violations.…”

Section: Summary Of Findingsmentioning

confidence: 99%

The public’s judgment of sex trafficked women: Blaming the victim?

Wiener¹,

Berry²,

Wertheimer³

et al. 2021

Journal of Experimental Psychology: Applied

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A victim-centered approach to fighting sex trafficking can result in apprehension and prosecution of traffickers and offer needed services to survivors. However, law enforcement officers frequently arrest sextrafficking survivors for prostitution in accordance with state law. This study examined the psychology of public reactions and judgments of sex-trafficking survivors demonstrating the importance of situational factors, cognitive stereotypes, and moral emotions. Using Stereotype Content Modeling to measure the stereotypes that 762 community members held about prostitutes, we found shared stereotypes that were low in competence (i.e., capable and skilled) and warmth (i.e., good-natured and friendly). These participants later read modified case facts from United States v. Bell (United States v. Bell, 761 F.3d (8th Cir. 2014)) that varied survivor history of prostitution, vulnerability, and prostitution as a subsequent livelihood. Participants who stereotyped prostitutes as low in warmth and competence were the ones most certain police should arrest the survivor. Moral emotion analyses further showed that a survivor with no prior prostitution history and who came from a nonvulnerable background invoked disgust and contempt, which predicted a higher certainty of the arrest. Moral emotions fully mediated the relationship between the interacting case facts and arrest certainty for the trafficking survivor. Future directions and policy implications are discussed. Public Significance StatementParticipants who stereotyped prostitutes as low in warmth and competence were more certain police should arrest the survivor of sex trafficking for violating prostitution laws as were those who read about a survivor with no prior prostitution history and who came from a nonvulnerable background, in part, as a result of the disgust and contempt which people felt toward the survivor. The results suggest that efforts to educate the public about victim-centered approaches to sex trafficking could lead to healthier outcomes for the survivors as well as more effective prosecution of traffickers.

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“…Moreover, we did not ask if the participants personally interpreted each scenario as originally intended according to its foundation category (e.g., as primarily wrong because of being harmful, etc. ), which could also vary across cultures (e.g., Kollareth, Kikutani, Shirai, & Russell, 2019; Kollareth & Russell, 2017).…”

Section: Discussionmentioning

confidence: 99%

Moral expressions in Hong Kong, New Zealand, and the United Kingdom: Cultural similarities and differences in how affective facial muscle activity predicts judgments.

Buchtel¹,

Ng²,

Bidwell³

et al. 2022

Emotion

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How does facial muscle activity relate to moral judgments across cultures? To explore this question, we used facial electromyography (EMG) among residents of New Zealand (N ϭ 30) and Hong Kong (N ϭ 40), comparing findings to prior data from the United Kingdom. We recorded EMG involved in expressions of disgust (m.levator labii), anger (m.corrugator supercilii), amusement (m.zygomaticus major), and surprise (m.medial frontalis) while participants thought about 90 scenarios that varied in valence and relevance to the harm, fairness, ingroup, authority, and purity moral dimensions. Overall, levator and corrugator activity were associated with more negative judgments in all samples, while only in Hong Kong a decrease in medial frontalis activity was associated with negativity. Both levator and corrugator were cross-culturally associated with negative judgments in purity scenarios. In contrast to prior findings, harm and fairness violations were associated with different levator and/or corrugator activity across samples. We discuss implications for the relationship between spontaneous facial muscle activity and moral versus negativity judgments across cultures.

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On the emotions associated with violations of three moral codes (community, autonomy, divinity)

Cited by 15 publications

References 38 publications

Do community and autonomy moral violations elicit different emotions?

Do community and autonomy moral violations elicit different emotions?

The public’s judgment of sex trafficked women: Blaming the victim?

Moral expressions in Hong Kong, New Zealand, and the United Kingdom: Cultural similarities and differences in how affective facial muscle activity predicts judgments.

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