Relational incentives theory.

Our life is built around coordinating efforts with others. This usually involves incentivizing others to do things and sustaining our relationship with them. Using the wrong incentives backfires: it lowers effort and tarnishes our relationships. But what constitutes a "wrong" incentive? And can incentives be used to shape relationships in a desired manner? To address these and other questions, we introduce relational incentives theory, which distinguishes between two aspects of incentives: schemes (how the incentive is used) and means (what is used as an incentive). Prior research has focused on means (e.g., monetary vs. nonmonetary incentives). Our theory highlights the importance of schemes, with a focus on how they interact with social relationships. It posits that the efficacy of incentives depends largely on whether the scheme fits the relational structure of the persons involved in the activity: participation incentive schemes for communal sharing relations, hierarchy for authority ranking relations, balancing for equality matching relations, and proportional incentive schemes for market pricing relations. We show that these four schemes encompass some of the most prevalent variants of incentives. We then discuss the antecedents and consequences of the use of congruent and incongruent incentive schemes. We argue that congruent incentives can reinforce the relationship. Incongruent incentives disrupt relational motives, which undermines the coordinating relationship and reduces effort. But, importantly, incongruent incentives can also be used intentionally to shift to a new relational model. The theory thus contributes to research on relational models by showing how people constitute and modulate relationships. It adds to the incentives and contracting literatures by offering a framework for analyzing the structural congruence between incentives and relationships, yielding predictions about the effects of incentives across different organizational and individual-level contexts. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

The lexical fallacy in emotion research: Mistaking vernacular words for psychological entities.

Vernacular lexemes appear self-evident, so we unwittingly reify them. But the words and phrases of natural languages comprise a treacherous basis for identifying valid psychological constructs, as I illustrate in emotion research. Like other vernacular lexemes, the emotion labels in natural languages do not have definite, stable, mutually transparent meanings, and any one vernacular word may be used to denote multiple scientifically distinct entities. In addition, the consequential choice of one lexeme to name a scientific construct rather than any of its partial synonyms is often arbitrary. Furthermore, a given vernacular lexeme from any one of the world's 7000 languages rarely maps one-to-one into an exactly corresponding vernacular lexeme in other languages. Words related to anger in different languages illustrate this. Since each language constitutes a distinct taxonomy of things in the world, most or all languages must fail to cut nature at its joints. In short, it is pernicious to use one language's dictionary as the source of psychological constructs. So scientists need to coin new technical names for scientifically derived constructs-names precisely defined in terms of the constellation of features or components that characterize the constructs they denote. The development of the kama muta construct illustrates one way to go about this. Kama muta is the emotion evoked by sudden intensification of communal sharing-universally experienced but not isomorphic with any vernacular lexeme such as heart warming, moving, touching, collective pride, tender, nostalgic, sentimental, Awww-so cute!. (PsycINFO Database Record (c) 2019 APA, all rights reserved).

Too Cute for Words: Cuteness Evokes the Heartwarming Emotion of Kama Muta.

A configuration of infantile attributes including a large head, large eyes, with a small nose and mouth low on the head comprise the visual baby schema or Kindchenschema that English speakers call "cute." In contrast to the stimulus gestalt that evokes it, the evoked emotional response to cuteness has been little studied, perhaps because the emotion has no specific name in English, Norwegian, or German. We hypothesize that cuteness typically evokes kama muta, a social-relational emotion that in other contexts is often labeled in English as being moved or touched, heartwarming, nostalgia, patriotic feeling, being touched by the Spirit, the feels, etcetera. What evokes kama muta is sudden intensification of a communal sharing (CS) relationship, either CS between the person and another, or CS between observed others. In accord with kama muta theory, we hypothesize that a kama muta response to cuteness results from a sudden feeling of CS with the cute target. In colloquial terms, the perceiver adores the cute kittens and their heart goes out to them. When a person perceives cute targets interacting affectionately - that is, intensifying CS between them - this should strengthen a kama muta response. We experimentally investigated these predictions in two studies (N = 356). Study 1 revealed that videos of cute targets evoked significantly more kama muta than videos of targets that were not particularly cute. Study 2, pre-registered, found that, as hypothesized, when cute targets interacted affectionately they evoked more kama muta and were humanized more than when they were not interacting. We measured the level of kama muta by self-reports of sensations and signs and of feelings labeled heartwarming, being moved, and being touched. Participants' ratings of kama muta were positively correlated with reported cuteness. In addition, as in our previous research on kama muta elicited by other types of stimuli, trait empathic concern predicted kama muta responses and perceived cuteness. The studies thus provide first evidence that cute stimuli evoke the heartwarming emotion of kama muta.

Kama muta: Conceptualizing and measuring the experience often labelled being moved across 19 nations and 15 languages.

English-speakers sometimes say that they feel "moved to tears," "emotionally touched," "stirred," or that something "warmed their heart;" other languages use similar passive contact metaphors to refer to an affective state. The authors propose and measure the concept of kama muta to understand experiences often given these and other labels. Do the same experiences evoke the same kama muta emotion across nations and languages? They conducted studies in 19 different countries, 5 continents, 15 languages, with a total of 3,542 participants. They tested the construct while validating a comprehensive scale to measure the appraisals, valence, bodily sensations, motivation, and lexical labels posited to characterize kama muta. The results are congruent with theory and previous findings showing that kama muta is a distinct positive social relational emotion that is evoked by experiencing or observing a sudden intensification of communal sharing. It is commonly accompanied by a warm feeling in the chest, moist eyes or tears, chills or piloerection, feeling choked up or having a lump in the throat, buoyancy, and exhilaration. It motivates affective devotion and moral commitment to communal sharing. Although the authors observed some variations across cultures, these 5 facets of kama muta are highly correlated in every sample, supporting the validity of the construct and the measure. (PsycINFO Database Record (c) 2019 APA, all rights reserved).

Touching the base: heart-warming ads from the 2016 U.S. election moved viewers to partisan tears.

Some political ads used in the 2016 U.S. election evoked feelings colloquially known as being moved to tears. We conceptualise this phenomenon as a positive social emotion that appraises and motivates communal relations, is accompanied by physical sensations (including lachrymation, piloerection, chest warmth), and often labelled metaphorically. We surveyed U.S. voters in the fortnight before the 2016 U.S. election. Selected ads evoked the emotion completely and reliably, but in a partisan fashion: Clinton voters were moved to tears by three selected Clinton ads, and Trump voters were moved to tears by two Trump ads. Viewers were much less moved by ads of the candidate they did not support. Being moved to tears predicted intention to vote for the candidate depicted. We conclude that some contemporary political advertising is able to move its audience to tears, and thereby motivates support.

The Role of Social Relational Emotions for Human-Nature Connectedness.

Little is known about the psychological processes through which people connect to nature. From social psychology, we know that emotions play an essential role when connecting to others. In this article, we argue that social connectedness and connectedness to nature are underpinned by the same emotions. More specifically, we propose that social relational emotions are crucial to understanding the process through which humans connect to nature. Beside other emotions, kama muta (Sanskrit: being moved by love) might play a particular crucial role when connecting to nature. Future research should consider the role of social relational emotions in human-nature relationships.

Social vs. non-social measures of learning potential for predicting community functioning across phase of illness in schizophrenia.

Studies demonstrate that dynamic assessment (i.e., learning potential) improves the prediction of response to rehabilitation over static measures in individuals with schizophrenia. Learning potential is most commonly assessed using neuropsychological tests under a test-train-test paradigm to examine change in performance. Novel learning potential approaches using social cognitive tasks may have added value, particularly for the prediction of social functioning, but this area is unexplored. The present study is the first to investigate whether patients with schizophrenia demonstrate social cognitive learning potential across phase of illness. This study included 43 participants at clinical high risk (CHR), 63 first-episode, and 36 chronic schizophrenia patients. Assessment of learning potential involved test-train-test versions of the Wisconsin Card Sorting Test (non-social cognitive learning potential) and the Facial Emotion Identification Test (social cognitive learning potential). Non-social and social cognition pre-training scores (static scores) uniquely predicted concurrent community functioning in patients with schizophrenia, but not in CHR participants. Learning potential showed no incremental explanation of variance beyond static scores. First-episode patients showed larger non-social cognitive learning potential than CHR participants and were similar to chronic patients; chronic patients and CHR participants were similar. Group differences across phase of illness were not observed for social cognitive learning potential. Subsequent research could explore whether non-social and social cognitive learning potential relate differentially to non-social versus social types of training and rehabilitation.

Moment-to-moment changes in feeling moved match changes in closeness, tears, goosebumps, and warmth: time series analyses.

Feeling moved or touched can be accompanied by tears, goosebumps, and sensations of warmth in the centre of the chest. The experience has been described frequently, but psychological science knows little about it. We propose that labelling one's feeling as being moved or touched is a component of a social-relational emotion that we term kama muta (its Sanskrit label). We hypothesise that it is caused by appraising an intensification of communal sharing relations. Here, we test this by investigating people's moment-to-moment reports of feeling moved and touched while watching six short videos. We compare these to six other sets of participants' moment-to-moment responses watching the same videos: respectively, judgements of closeness (indexing communal sharing), reports of weeping, goosebumps, warmth in the centre of the chest, happiness, and sadness. Our eighth time series is expert ratings of communal sharing. Time series analyses show strong and consistent cross-correlations of feeling moved and touched and closeness with each other and with each of the three physiological variables and expert-rated communal sharing - but distinctiveness from happiness and sadness. These results support our model.

Communal sharing/identity fusion does not require reflection on episodic memory of shared experience or trauma - and usually generates kindness.

Identity fusion is remarkably similar to the extensively validated construct of communal sharing, proposed in 1991. Both posit that notions of oneness/unity/equivalence with others underpin altruism. However, we argue that oneness/equivalence instantiates an evolved, innate relational form, marked and constituted by cultural practices making participants' bodies substantially the same. It is intuitive from earliest development, often encompasses persons whom one has never met, and results mostly in caring.

Episodic Memory for Dynamic Social Interaction Across Phase of Illness in Schizophrenia.

Although a number of studies examined recollection and familiarity memory in schizophrenia, most of studies have focused on nonsocial episodic memory. Little is known about how schizophrenia patients remember social information in everyday life and whether social episodic memory changes over the course of illness. This study aims to examine episodic memory for dynamic social interaction with multimodal social stimuli in schizophrenia across phase of illness. Within each phase of illness, probands and demographically matched controls participated: 51 probands at clinical high risk (CHR) for psychosis and 36 controls, 80 first-episode schizophrenia patients and 49 controls, and 50 chronic schizophrenia patients and 39 controls. The participants completed the Social Remember-Know Paradigm that assessed overall social episodic memory, social recollection and familiarity memory, and social context memory, in addition to social cognitive measures and measures on community functioning. Probands showed impairment for recollection but not in familiarity memory and this pattern was similar across phase of illness. In contrast, impaired social context memory was observed in the first-episode and chronic schizophrenia samples, but not in CHR samples. Social context memory was associated with community functioning only in the chronic sample. These findings suggest that an impaired recollection could be a vulnerability marker for schizophrenia whereas impaired social context memory could be a disease-related marker. Further, a pattern of impaired recollection with intact familiarity memory for social stimuli suggests that schizophrenia patients may have a different pattern of impaired episodic memory for social vs nonsocial stimuli.

Empathic Concern Is Part of a More General Communal Emotion.

Seeing someone in need may evoke a particular kind of closeness that has been conceptualized as sympathy or empathic concern (which is distinct from other empathy constructs). In other contexts, when people suddenly feel close to others, or observe others suddenly feeling closer to each other, this sudden closeness tends to evoke an emotion often labeled in vernacular English as being moved, touched, or heart-warming feelings. Recent theory and empirical work indicates that this is a distinct emotion; the construct is named kama muta. Is empathic concern for people in need simply an expression of the much broader tendency to respond with kama muta to all kinds of situations that afford closeness, such as reunions, kindness, and expressions of love? Across 16 studies sampling 2918 participants, we explored whether empathic concern is associated with kama muta. Meta-analyzing the association between ratings of state being moved and trait empathic concern revealed an effect size of, r(3631) = 0.35 [95% CI: 0.29, 0.41]. In addition, trait empathic concern was also associated with self-reports of the three sensations that have been shown to be reliably indicative of kama muta: weeping, chills, and bodily feelings of warmth. We conclude that empathic concern might actually be a part of the kama muta construct.

Enhancing tolerability of a measure of social perception in schizophrenia: comparison of short and long Norwegian versions of the Relationships Across Domains test.

INTRODUCTION: Relationship perception focuses on social interactions, is reduced in schizophrenia and is related to daily functioning. It can be assessed with the Relationships Across Domains (RAD) test, built on Relational Models Theory which states that people use four relational models to interpret social interaction. RAD is time consuming, low on tolerability and only used in English-speaking countries. We evaluated the psychometric properties of a translated, abbreviated Norwegian version. METHODS: Sixty-two schizophrenia participants and 56 healthy controls underwent assessments of social and non-social cognition. The schizophrenia group completed functional and clinical measures. RAD's internal consistency was investigated with Cronbach's alphas, group differences with logistic regressions and associations between study variables with Pearson's correlations. RESULTS: RAD was reduced from 25 (Cronbach's alpha = .809) to 12 vignettes (Cronbach's alpha = .815). Schizophrenia participants had significant impairments, with larger effect sizes for the full version. Associations of RAD with study variables were similar for the two versions: smaller for clinical measures and larger for functional and cognitive measures. Results were comparable to results for the English version. CONCLUSIONS: The length of the Norwegian RAD was reduced while retaining its psychometric properties, which were similar to the English version. This suggests the test's cross-cultural utility.

Interpersonal closeness and morality predict feelings of being moved.

The emotion commonly labeled in English as being moved or touched is widely experienced but only tacitly defined, and has received little systematic attention. Based on a review of conceptualizations from various disciplines, we hypothesize that events appraised as an increase in interpersonal closeness, or as moral acts, when sufficiently intense, elicit a positive emotion typically labeled "being moved," and characterized by tears, goosebumps, and a feeling of warmth in the chest. We predicted this to be true for events a person participates in, as well as for events they observe. In Study 1, we elicited reports of recent episodes of weeping evoked by something positive, and also weeping because of something negative; we measured emotion terms, bodily sensations, and appraisals in a U.S. SAMPLE: We discovered that events of positive tears, rather than negative tears, were associated with self-reported being moved or touched, with goosebumps, with feelings of chest warmth, and with the appraisals of increased closeness and moral acts. These appraisals mediated the difference in being moved between positive and negative events. We further found that appraisal patterns for personally experienced events were similar to the patterns for observed events. Finally, the 2 appraisals were more closely associated with being moved than with other emotion labels. This was corroborated in Study 2 in the U.S. and Norway, where we induced being moved, sadness, anxiety, and happiness through videos and measured these emotions, plus the appraisals and sensations from Study 1. (PsycINFO Database Record

Being moved is a positive emotion, and emotions should not be equated with their vernacular labels.

As evidence for the second process of the Embracing factor, the target article characterizes being moved as a mixed emotion linked to sadness through metonymy. We question these characterizations and argue that emotions should not be equated with their vernacular labels.

Longitudinal stability of social cognition in schizophrenia: A 5-year follow-up of social perception and emotion processing.

BACKGROUND: Individuals with schizophrenia exhibit marked and disproportional impairment in social cognition, which is associated with their level of community functioning. However, it is unclear whether social cognitive impairment is stable over time, or if impairment worsens as a function of illness chronicity. Moreover, little is known about the longitudinal associations between social cognition and community functioning. METHOD: Forty-one outpatients with schizophrenia completed tests of emotion processing (Mayer-Salovey-Caruso Emotional Intelligence Test, MSCEIT) and social perception (Relationships Across Domains, RAD) at baseline and approximately five years later. Stability of performance was assessed using paired t-tests and correlations. Longitudinal associations between social cognition and community functioning (Role Functioning Scale, RFS) were assessed using cross-lagged panel correlation analysis. RESULTS: Performance on the two social cognition tasks were stable over follow-up. There were no significant mean differences between assessment points [p's≥0.20, Cohen'sd's≤|0.20|], and baseline performance was highly correlated with performance at follow-up [ρ's≥0.70, ICC≥0.83, p's<0.001]. The contemporaneous association between social cognition and community functioning was moderately large at follow-up [ρ=0.49, p=0.002]. However, baseline social cognition did not show a significant longitudinal influence on follow-up community functioning [z=0.31, p=0.76]. CONCLUSIONS: These data support trait-like stability of selected areas of social cognition in schizophrenia. Cross-lagged correlations did not reveal a significant unidirectional influence of baseline social cognition on community functioning five years later. However, consistent with the larger literature, a moderately large cross-sectional association between social cognition and community functioning was observed. Based on stability and cross-sectional associations, these results suggest that social cognition might have short-term implications for functional outcome rather than long-term consequences.

Wrongness in different relationships: Relational context effects on moral judgment.

Morality primarily serves social-relational functions. However, little research in moral psychology investigates how relational factors impact moral judgment, and a theoretically grounded approach to such investigations is lacking. We used Relational Models Theory and Moral Foundations Theory to explore how varying actor-victim relationships impacts judgment of different types of moral violations. Across three studies, using a diverse range of moral violations and varying the experimental design, relational context substantially influenced third-party judgment of moral violations, and typically independent of several factors strongly associated with moral judgment. Results lend novel but mixed support to Relationship Regulation Theory and provide some novel implications for Moral Foundations Theory. These studies highlight the importance of relational factors in moral psychology and provide guidelines for exploring how relational factors might shape moral judgment.

Social cognition and functional outcome in schizophrenia: The moderating role of cardiac vagal tone.

Individuals with schizophrenia face significant challenges in daily functioning, and although social cognition predicts how well patients respond to these challenges, associated physiological mechanisms remain unspecified. The present study draws from polyvagal theory and tested the hypothesis that respiratory sinus arrhythmia (RSA), an established indicator of the capacity to self-regulate and adapt to environmental demands, combines with social cognition to predict functional outcome. Using data from 41 schizophrenia patients and 36 healthy comparison subjects, we replicated group differences in RSA and social cognition and also demonstrated that RSA and social cognition interact to predict how effectively patients manage work and independent living activities. Specifically, RSA did not enhance functional outcomes when social cognition was already strong, but higher levels of RSA enabled effective role functioning when social-cognitive performance was impaired. Jointly, RSA and social cognition accounted for 40% of the variance in outcome success, compared with 21% when evaluating social cognition alone. As polyvagal theory suggests, physiological flexibility and self-regulatory capacity may compensate for poorer social-cognitive skills among schizophrenia patients.

Social cognition in schizophrenia, Part 2: 12-month stability and prediction of functional outcome in first-episode patients.

This study evaluated the longitudinal stability and functional correlates of social cognition during the early course of schizophrenia. Fifty-five first-episode schizophrenia patients completed baseline and 12-month follow-up assessments of 3 key domains of social cognition (emotional processing, theory of mind, and social/relationship perception), as well as clinical ratings of real-world functioning and symptoms. Scores on all 3 social cognitive tests demonstrated good longitudinal stability with test-retest correlations exceeding .70. Higher baseline and 12-month social cognition scores were both robustly associated with significantly better work functioning, independent living, and social functioning at the 12-month follow-up assessment. Furthermore, cross-lagged panel analyses were consistent with a causal model in which baseline social cognition drove later functional outcome in the domain of work, above and beyond the contribution of symptoms. Social cognitive impairments are relatively stable, functionally relevant features of early schizophrenia. These results extend findings from a companion study, which showed stable impairments across patients in prodromal, first-episode, and chronic phases of illness on the same measures. Social cognitive impairments may serve as useful vulnerability indicators and early clinical intervention targets.

Social cognition in schizophrenia, Part 1: performance across phase of illness.

Social cognitive impairments are consistently reported in schizophrenia and are associated with functional outcome. We currently know very little about whether these impairments are stable over the course of illness. In the current study, 3 different aspects of social cognition were assessed (emotion processing, Theory of Mind [ToM], and social relationship perception) at 3 distinct developmental phases of illness: prodromal, first episode, and chronic. In this cross-sectional study, participants included 50 individuals with the prodromal risk syndrome for psychosis and 34 demographically comparable controls, 81 first-episode schizophrenia patients and 46 demographically comparable controls, and 53 chronic schizophrenia patients and 47 demographically comparable controls. Outcome measures included total and subtest scores on 3 specialized measures of social cognition: (1) emotion processing assessed with the Mayer-Salovey-Caruso Emotional Intelligence Test, (2) ToM assessed with The Awareness of Social Inference Test, and (3) social relationship perception assessed the Relationships Across Domains Test. Social cognitive performance was impaired across all domains of social cognition and in all clinical samples. Group differences in performance were comparable across phase of illness, with no evidence of progression or improvement. Age had no significant effect on performance for either the clinical or the comparison groups. The findings suggest that social cognition in these 3 domains fits a stable pattern that has outcome and treatment implications. An accompanying article prospectively examines the longitudinal stability of social cognition and prediction of functional outcome in the first-episode sample.

Moral psychology is relationship regulation: moral motives for unity, hierarchy, equality, and proportionality.

Genuine moral disagreement exists and is widespread. To understand such disagreement, we must examine the basic kinds of social relationships people construct across cultures and the distinct moral obligations and prohibitions these relationships entail. We extend relational models theory (Fiske, 1991) to identify 4 fundamental and distinct moral motives. Unity is the motive to care for and support the integrity of in-groups by avoiding or eliminating threats of contamination and providing aid and protection based on need or empathic compassion. Hierarchy is the motive to respect rank in social groups where superiors are entitled to deference and respect but must also lead, guide, direct, and protect subordinates. Equality is the motive for balanced, in-kind reciprocity, equal treatment, equal say, and equal opportunity. Proportionality is the motive for rewards and punishments to be proportionate to merit, benefits to be calibrated to contributions, and judgments to be based on a utilitarian calculus of costs and benefits. The 4 moral motives are universal, but cultures, ideologies, and individuals differ in where they activate these motives and how they implement them. Unlike existing theories (Haidt, 2007; Hauser, 2006; Turiel, 1983), relationship regulation theory predicts that any action, including violence, unequal treatment, and "impure" acts, may be perceived as morally correct depending on the moral motive employed and how the relevant social relationship is construed. This approach facilitates clearer understanding of moral perspectives we disagree with and provides a template for how to influence moral motives and practices in the world.