Ana Gantman

We hypothesize that fictional stories are highly successful in human cultures partly because they activate evolved cognitive mechanisms, for instance for finding mates (e.g., in romance fiction), exploring the world (e.g., in adventure and speculative fiction), or avoiding predators (e.g., in horror fiction). In this paper, we put forward a comprehensive framework to study fiction through this evolutionary lens. The primary goal of this framework is to carve fictional stories at their cognitive joints using an evolutionary framework. Reviewing a wide range of adaptive variations in human psychology–in personality and developmental psychology, behavioral ecology, and evolutionary biology, among other disciplines –, this framework also addresses the question of interindividual differences in preferences for different features in fictional stories. It generates a wide range of predictions about the patterns of combinations of such features, according to the patterns of variations in the mechanisms triggered by fictional stories. As a result of a highly collaborative effort, we present a comprehensive review of evolved cognitive mechanisms that fictional stories activate. To generate this review, we (1) listed more than 70adaptivechallengeshumans faced in the course of their evolution, (2) identified the adaptive psychological mechanisms that evolved in response to such challenges, (3) specified four sources of adaptive variability for the sensitivity of each mechanism(i.e., personality traits, sex, age, and ecological conditions), and (4) linked these mechanisms to the story features that trigger them. This comprehensive framework lays the ground for a theory-driven research program for the study of fictional stories, their content, distribution, structure, and cultural evolution.

Pursuing a life of moral excellence is often seen as allowing a person not only to live by good and just principles but also to live an authentic life that brings them closest to their true self. This view is taken to reflect the priority that people should place on moral pursuits or “moral primacy.” The results of four preregistered studies (N = 2,911) suggest that people do not always hold this view and highlight a tension within it: how can morality both constrain human behavior and afford the freedom to be one’s truest self? We find that people resolve this conflict with ‘value pluralism,’ preferring a balance of life pursuits across several value domains, where aesthetic pursuits are viewed as affording freedom from convention. We then adapt a personal change paradigm from prior work and develop a novel paradigm to examine whether people’s intuitions about the true self also reveal that a broader set of values—not just moral ones—inform judgments of the true self. We find no differences in true self judgments following the loss of an aesthetic versus moral quality. However, when directly comparing life paths, the pursuit of aesthetic excellence is sometimes viewed as offering greater access to one’s true self compared with moral excellence, in part because aesthetic pursuits are seen as less rule bound. These findings offer insights into the myriad paths a person can take in life while pursuing autonomy, authenticity, and closeness to their true self.

A significant amount of punishment that happens in society is state punishment, that is, third-party punishment carried out by an organized political community in response to a rule violation. We argue that a complete psychology of punishment must consider state punishment as a distinct form. State punishment is a unique type of punishment because it is a special case of third-party punishment, pre-specified to occur after the violation of official rules and policies, carried out by people acting on behalf of a nation or government. State punishment, especially as compared to interpersonal punishment, is regarded as a legitimate form of violence, which communicates not just disapproval but information about procedures and power. Moreover, state punishment is made possible by state rules, which, unlike norms, are formalized, can be fully articulated and are perfectly transmissible across generations. We end the paper with implications for the psychology of punishment more broadly and future directions for better understanding the unique psychology of state punishment.

What solutions can we find in the research literature for preventing sexual violence, and what psychological theories have guided these efforts? We gather all primary prevention efforts to reduce sexual violence from 1985 to 2018 and provide a bird’s-eye view of the literature. We first review predominant theoretical approaches to sexual-violence perpetration prevention by highlighting three interventions that exemplify the zeitgeist of primary prevention efforts at various points during this time period. We find a throughline in primary prevention interventions: They aim to change attitudes, beliefs, and knowledge (i.e., ideas) to reduce sexual-violence perpetration and victimization. Our meta-analysis of these studies tests the efficacy of this approach directly and finds that although many interventions are successful at changing ideas, behavior change does not follow. There is little to no relationship between changing attitudes, beliefs, and knowledge and reducing victimization or perpetration. We also observe trends over time, including a shift from targeting a reduction in perpetration to targeting an increase in bystander intervention. We conclude by highlighting promising new strategies for measuring victimization and perpetration and calling for interventions that are informed by theories of behavior change and that center sexually violent behavior as the key outcome of interest.

We argue that women in the care workforce face a wage penalty because care work is perceived as something that people, especially women, are meant to do out of love (and for free). We focus on care labor, which is aligned with stereotypes about women's natural abilities as caregivers, to show that low wages cannot be explained by counter-stereotypic behavior alone. Instead, low wages in care labor can be explained by a perceived love versus money tradeoff. This tradeoff exists not only because of intrinsic rewards and fears of commodifying care but because of the idea that trading love for money amounts to trading the sacred for the profane. In other words, care workers are underpaid because many people, either implicitly or explicitly, perceive the very act of making money as counter to care, a stereotypically-feminine form of work. This stereotypical association contributes to the gender pay gap more generally because it implies that the work women are suited for is work that should be done for free. We expand on this idea with future directions and practice implications, which include building communal spaces for care workers to facilitate communication and organizing around higher pay and better working conditions.

Looking to the popularity of superheroes, true crime stories, and anti-heroic characters like Tony Soprano, we investigated whether moral extremity, especially moral badness, piques curiosity. Across five experiments (N = 2429), we examine moral curiosity, testing under what conditions the moral minds of others spark explanation-seeking behavior. In Experiment 1, we find that among the most widely watched Netflix shows in the US over a five-month period, the more immoral the protagonist, the more hours people spent watching. In Experiments 2a and 2b, we find that when given a choice to learn more about morally good, bad, ambiguous, or average others, people preferred to learn more about morally extreme people, both good and bad. Experiment 3 reveals that people are more curious for explanations about (vs. descriptions of) morally bad and ambiguous people compared to morally good ones. Finally, Experiment 4 tests the uniqueness of curiosity for moral ambiguity. We find that people are more drawn to moral rather than aesthetic ambiguity, suggesting that ambiguity, which is cognitively taxing and sometimes avoided, preferentially engenders information seeking in the moral domain. These findings suggest deviations from moral normativity, especially badness, spur curiosity. People are curious about immorality and agents who differ from the norm.

We examined whether the enforcement of phantom rules—frequently broken and rarely enforced codified rules—varies by the race of the rule breaker. First, we analyzed whether race affects when 311 calls, a nonemergency service, end in arrest in New York City. Across 10 years, we found that calls from census blocks of neighborhoods consisting of mostly White individuals were 65% less likely to escalate to arrest than those where White people were the numerical minority. Next, we experimentally manipulated transgressor race and found that participants (N = 393) who were high in social dominance orientation were more likely to route 311 calls to 911 when the transgressor was Black (vs. White). We also explored the subjective experience of phantom rule enforcement; People of color report they are more likely to be punished for violating phantom rules compared to White people. Overall, we find evidence of racism in the enforcement of phantom rules.

Rules serve many important functions in society. One such function is to codify, and make public and enforceable, a society's desired prescriptions and proscriptions. This codification means that rules come with predefined punishments administered by third parties. We argue that when we look at how third parties punish rule violations, we see that rules and their punishments often serve dual functions. They support and help to maintain cooperation as it is usually theorized, but they also facilitate the domination of marginalized others. We begin by reviewing literature on rules and third-party punishment, arguing that a great deal of punishment research has neglected to consider the unique power of codified rules. We also argue that by focusing on codified rules, it becomes clear that the enforcement of such rules via third-party punishment is often used to exert control, punish retributively, and oppress outgroup members. By challenging idealized theory of rules as facilitators of social harmony, we highlight their role in satisfying personal punishment motives, and facilitating discrimination in a way that is uniquely justifiable to those who enforce them.

Rules are meant to apply equally to all within their jurisdiction. However, some rules are frequently broken without consequence for most. These rules are only occasionally enforced, often at the discretion of a third-party observer. We propose that these rules—whose violations are frequent, and enforcement is rare—constitute a unique subclass of explicitly codified rules, which we call ‘phantom rules’ (e.g., proscribing jaywalking). Their apparent punishability is ambiguous and particularly susceptible to third-party motives. Across six experiments, (N = 1440) we validated the existence of phantom rules and found evidence for their motivated enforcement. First, people played a modified Dictator Game with a novel frequently broken and rarely enforced rule (i.e., a phantom rule). People enforced this rule more often when the “dictator” was selfish (vs. fair) even though the rule only proscribed fractional offers (not selfishness). Then we turned to third person judgments of the U.S. legal system. We found these violations are recognizable to participants as both illegal and commonplace (Experiment 2), differentiable from violations of prototypical laws (Experiments 3) and enforced in a motivated way (Experiments 4a and 4b). Phantom rule violations (but not prototypical legal violations) are seen as more justifiably punished when the rule violator has also violated a social norm (vs. rule violation alone)—unless the motivation to punish has been satiated (Experiment 5). Phantom rules are frequently broken, codified rules. Consequently, their apparent punishability is ambiguous, and their enforcement is particularly susceptible to third party motives.