No abstract

: The moral/conventional task has been widely used to study the emergence of moral understanding in children and to explore the defi cits in moral understanding in clinical populations. Previous studies have indicated that moral transgressions, particularly those in which a victim is harmed, evoke a signature pattern of responses in the moral/conventional task: they are judged to be serious, generalizable and not authority dependent. Moreover, this signature pattern is held to be pan-cultural and to emerge early in development. However, almost all the evidence for these claims comes from studies using harmful transgressions of the sort that primary school children might commit in the schoolyard. In a study conducted on the Internet, we used a much wider range of harm transgressions, and found that they do not evoke the signature pattern of responses found in studies using only schoolyard transgressions. Paralleling other recent work, our study provides preliminary grounds for skepticism regarding many conclusions drawn from earlier research using the moral/conventional task.

Given the biomechanical challenges posed by pregnancy, smaller female proportionate foot length is somewhat surprising, as foot length affects dorsoventral stability. It is possible that the observed pattern reflects intersexual selection for small female foot size, a cue of youth and nulliparity.

: The moral/conventional task has been widely used to study the emergence of moral understanding in children and to explore the defi cits in moral understanding in clinical populations. Previous studies have indicated that moral transgressions, particularly those in which a victim is harmed, evoke a signature pattern of responses in the moral/conventional task: they are judged to be serious, generalizable and not authority dependent. Moreover, this signature pattern is held to be pan-cultural and to emerge early in development. However, almost all the evidence for these claims comes from studies using harmful transgressions of the sort that primary school children might commit in the schoolyard. In a study conducted on the Internet, we used a much wider range of harm transgressions, and found that they do not evoke the signature pattern of responses found in studies using only schoolyard transgressions. Paralleling other recent work, our study provides preliminary grounds for skepticism regarding many conclusions drawn from earlier research using the moral/conventional task.

Blending phenomenological and evolutionary approaches, three studies explored the relationship between the body, the self, and disgust. Study 1 demonstrated that body parts that interface with the environment are sensed more than internal body parts, and are more intimately associated with the self. Studies 2 and 3, exploring the bodily distribution of disgust via organ transplantation scenarios, revealed that (a) transplantation of interface body parts is more disgusting than transplantation of internal parts; (b) others' interface parts elicit greater disgust than others' internal parts; and (c) individual differences in disgust sensitivity manifest primarily in reasoning about interface parts. The outer/inner dichotomy is a fundamental feature of the relationship between body and self, reflecting the adaptive utility of concentrating attention on the interface with the environment. Correspondingly, disgust, the emotion that protects the organism from contamination, is focused on the intersection between the body and the environment.Disgust, widely recognised as a basic emotion, has become the focus of considerable research. Most contemporary investigations of disgust adopt one of two contrasting theoretical approaches. Viewed from a phenomenological or conceptual perspective, disgust is seen as guarding the self against symbolic pollution from the physical and social worlds (Haidt, McCauley, &