Theories that view emotions as being related in some way to moral judgments suggest that condemning moral emotions should, at a minimum, be understood by laypeople to coincide with judgments of mor...

There is accumulating evidence that disgust plays an important role in prejudice toward individuals with obesity, but that research is primarily based on self-reported emotions. In four studies, we examined whether participants displayed a physiological marker of disgust in response to images of obese individuals, and whether these responses corresponded with their self-reported disgust to those images. All four studies showed the predicted self-reported disgust response toward images of obese individuals. Study 1 further showed that participants exhibited more levator activity (...) to images of obese individuals than to neutral images. However, Studies 2–4 failed to provide any evidence that the targets’ body size affected levator responses. These findings suggest that disgust may operate at multiple levels, and that the disgust response to images of obese individuals may be more of a cognitive-conceptual one than a physiological one. (shrink)

Abstract:In this article, we present a pragmatic approach to neuroethics, referring back to John Dewey and his articulation of the “common good” and its discovery through systematic methods. Pragmatic neuroethics bridges philosophy and social sciences and, at a very basic level, considers that ethics is not dissociable from lived experiences and everyday moral choices. We reflect on the integration between empirical methods and normative questions, using as our platform recent bioethical and neuropsychological research into moral cognition, action, and experience. Finally, (...) we present the protocol of a study concerning teenagers’ morality in everyday life, discussing our epistemological choices as an example of a pragmatic approach in empirical ethics. We hope that this article conveys that even though the scope of neuroethics is broad, it is important not to move too far from the real life encounters that give rise to moral questions in the first place. (shrink)

We conducted a four-part study to map out the conceptual space of a diverse set of immoral items, including those that are extreme and/or intergroup (e.g. child sex abuse, genocide, slavery), with the goal of identifying attributes spontaneously used in moral judgment. In Part 1, we identified 56 immoral items. In Part 2, participants completed a similarity-based card sort task of the 56 immoral items. Multidimensional scaling (MDS) indicated that three-dimensional space was needed to capture the perceived differences among the (...) items. In Part 3, regression analysis indicated that perceived similarity among the immoral items related to their commonness, objectivity, forgivability, and legality. In Part 4, regression analysis indicated that the configuration of immoral items corresponded to the amount of anger and disgust the items elicited and items’ perceived harmfulness. We attempt to synthesize these results and answer questions about the roles of anger, disgust, and harm in moral judgment. (shrink)