Although traditional economic models posit that money is fungible, psychological research abounds with examples that deviate from this assumption. Across eight experiments, we provide evidence that people construe physical currency as carrying traces of its moral history. In Experiments 1 and 2, people report being less likely to want money with negative moral history. Experiments 3–5 provide evidence against an alternative account that people's judgments merely reflect beliefs about the consequences of accepting stolen money rather than moral sensitivity. Experiment 6 (...) examines whether an aversion to stolen money may reflect contamination concerns, and Experiment 7 indicates that people report they would donate stolen money, thereby counteracting its negative history with a positive act. Finally, Experiment 8 demonstrates that, even in their recall of actual events, people report a reduced tendency to accept tainted money. Altogether, these findings suggest a robust tendency to evaluate money based on its moral history, even though it is designed to participate in exchanges that effectively erase its origins. (shrink)

The concept of authenticity plays an important role in how people reason about objects, other people, and themselves. However, despite a great deal of academic interest in this concept, to date, the precise meaning of the term, authenticity, has remained somewhat elusive. This paper reviews the various definitions of authenticity that have been proposed in the literature and identifies areas of convergence. We then outline a novel framework that organizes the existing definitions of authenticity along two key dimensions: describing the (...) type of entity that is evaluated and describing the source of information that is consulted. We argue that this convergence across a number of papers, and more importantly, across a number of domains, reflects significant progress in articulating the meaning of authenticity. We conclude by suggesting new avenues for research in this area, with particular attention toward psychological process. (shrink)

Causal representation in shamanic consciousness is compared with causal representation in ordinary waking consciousness. Causal representation in shamanic experience and in ordinary waking experience can engage strategies involving attribution of intentionality , heuristics , and magical thinking . Such strategies have consequences involving social biases , locus of control, authorship of actions, and supernaturalizing of social life. Similarities of causal representation in shamanic experience and in ordinary waking experience have implications for theories of mind and theories of causal representation, and (...) these implications involve use of metaphor and analogy, modular processing of social information, use of behavioural criteria for mental states, differences between physical causality and social causality, property transmission in causal representation, and whether causal representation involves general or state-specific processes. Principles of causal representation in shamanic consciousness appear consistent with principles of causal representation in ordinary waking consciousness. (shrink)

Some objects we value because they afford a felt connection with people, events, or places connected with their past. Visiting Canterbury cathedral, you encounter the place where, in 1170, Archbishop Thomas Becket was murdered by four knights of Henry II. Knowing that you are standing in the very place where Becket’s blood was spilled gives the past event a sense of tangible reality. One feels ‘in touch with’ the past; history seems to ‘come alive’. In this paper, I propose an (...) explanation for the phenomenology of such experiences in terms of an imaginative activity that represents what an object is historically connected with as part of the object in the present. One imagines of the site of Becket’s murder Becket being murdered. According to my account, objects that embody their histories are representations in Kendall Walton’s sense: they have the function of serving as props in games of make-believe. (shrink)

The functional basis of disgust in disease avoidance is widely accepted; however, there is disagreement over what disgust is. This is a significant problem, as basic questions about disgust require...

This paper examines people's reasoning about identity continuity and its relation to previous research on how people value one-of-a-kind artifacts, such as artwork. We propose that judgments about the continuity of artworks are related to judgments about the continuity of individual persons because art objects are seen as physical extensions of their creators. We report a reanalysis of previous data and the results of two new empirical studies that test this hypothesis. The first study demonstrates that the mere categorization of (...) an object as “art” versus “a tool” changes people's intuitions about the persistence of those objects over time. In a second study, we examine some conditions that may lead artworks to be thought of as different from other artifacts. These observations inform both current understanding of what makes some objects one-of-a-kind as well as broader questions regarding how people intuitively think about the persistence of human agents. (shrink)

The celebrity effect is the well-documented phenomenon in which people ascribe an enhanced worth to artefacts owned by famous individuals. This effect has been attributed to a belief in psychological contagion, the transmission of a person’s essence to an object via contact. We examined people’s judgments of the persisting worth of celebrity-owned artefacts following transformations of their parts/material and found that the celebrity effect was evident only for post-transformation artefacts that were composed of parts/material that had direct physical contact with (...) the celebrity. Insofar as the celebrity effect arises from psychological contagion, the findings suggest that the essence imparted to a celebrity-owned artefact is conceived as akin to a residue deposited in/on the object rather than a germ capable of spreading in an indirect manner to new parts/material added to the object. The results illuminate the nature of psychological contagion and offer insight into how best to preserve the value of historically important artefacts. (shrink)

It is argued that causal understanding originates in experiences of acting on objects. Such experiences have consistent features that can be used as clues to causal identification and judgment. These are singular clues, meaning that they can be detected in single instances. A catalog of 14 singular clues is proposed. The clues function as heuristics for generating causal judgments under uncertainty and are a pervasive source of bias in causal judgment. More sophisticated clues such as mechanism clues and repeated interventions (...) are derived from the 14. Research on the use of empirical information and conditional probabilities to identify causes has used scenarios in which several of the clues are present, and the use of empirical association information for causal judgment depends on the presence of singular clues. It is the singular clues and their origin that are basic to causal understanding, not multiple instance clues such as empirical association, contingency, and conditional probabilities. (shrink)

Money can take many forms—a coin or a bill, a payment for an automobile or a prize for an award, a piece from the 1989 series or the 2019 series, and so on—but despite this, money is designed to represent an amount and only that. Thus, a dollar is a dollar, in the sense that money is fungible. But when adults ordinarily think about money, they think about it in terms of its source, and in particular, its moral source (e.g., (...) dirty money). Here we investigate the development of the belief that money carries traces of its moral history. We study children ages 5–6 and 8–9, who are sensitive to both object history and morality, and thus possess the component pieces needed to think that a dollar may not be like any other. Across three principal studies (and three additional studies in Appendix S1; N = 327; 219 five‐ and six‐year‐olds; 108 eight‐ and nine‐year‐olds), we find that children are less likely to want money with negative moral history, a pattern that was stronger and more consistent among 8‐ and 9‐year‐olds than 5‐ and 6‐year‐olds. These findings highlight pressing directions for future research that could help shed light on the mechanisms that contribute to the belief that money carries traces of its moral history. (shrink)

Transactions in the U.S. garage sale range from the commercial to the giftlike, in a Maussian sense. As two-thirds of the participants, women create a sense of community through garage sale exchange. This article explores how women, partly differentiated along lines of race and class, solidify their personal relationships, transmit something of themselves with their possessions, transform their own lives in the process, and contribute to a broader spirit of community through the generalized reciprocity and even moral economy that manifests (...) in giftlike exchange. There is an important link, both material and symbolic, between women's relational skills, their association with the home and the moral, and the creation of community in the garage sale. (shrink)

This article draws upon affect theory to analyze transformations of garage sale sellers through the exchange of their affectively charged possessions. Garage sales are awash with human emotion; they feature used personal belongings suffused with identities, histories, stories, and memories that are moved along with affect. The objects for sale are “sticky” in that they act as vessels and glue for strands of sentiment to reflexively pass between sellers and buyers, transmitting affective orientations, whether positive or negative. The affective elements (...) of garage sale goods are contagious as they can intersubjectively leap from one body to another. (shrink)