Reduced ownership over a virtual body modulates dishonesty

Does Embodying a Divine Avatar Influence Moral Decisions? An Immersive Virtual Reality Study

The term Proteus effect refers to the changes in attitudes and behavior induced by the characteristics of an embodied virtual agent. Whether the effect can extend to the moral sphere is currently unknown. To deal with this issue, we investigated if embodying virtual agents (i.e., avatars) with different characteristics modulate people's moral standards differentially. Participants were requested to embody an avatar resembling the Christian God in His anthropomorphic appearance or a control human avatar and to perform a text-based version of incidental and instrumental dilemmas in a virtual environment. For each participant, we recorded (1) chosen options (deontological vs. utilitarian), (2) decision times, (3) postdecision feelings, and (4) physiological reactions (skin conductance response and heart rate). We found that embodying God vs. a control avatar did not change the performance in the moral dilemma task, indicating that no strong Proteus effect was at play in our experimental conditions. We interpreted this result by examining the constraints and limitations of our task, reasoning about the necessary conditions for eliciting the Proteus effect, and discussing future developments and advances in the field. Moreover, we presented compelling effects concerning dilemma type, chosen option, personality traits, and religion affiliation, thus supporting and extending literature on decision making in moral dilemmas.

Ownership of the affected leg is further reduced following deceptive behaviors in body integrity dysphoria

Although predicted by the notion of embodied morality, it remains unknown whether a reduced sense of body ownership (SoO) is associated with increased or decreased dishonesty. To clarify this issue, we tested patients with body integrity dysphoria (BID), a clinical condition characterized by chronic reductions of SoO toward one leg that patients persistently desire to have amputated. Participants with BID played a card game in which they could voluntarily tell the truth or cheat an opponent, and thus either steal or give them money. To assess whether SoO toward the effector limb influences (im)moral decisions, responses were communicated with the affected or the unaffected leg. We found that a higher number of self-gain lies was followed by further reductions of SoO toward the affected leg. Our result supports the idea that reductions of SoO may follow immoral behaviors to distance from unwanted characteristics of the self, like one's own dishonesty.

Embodying the avatar of an omnipotent agent modulates the perception of one's own abilities and enhances feelings of invulnerability

Immersive virtual reality can give people the illusion of owning artificial bodies (i.e., avatars) and controlling their actions. Tellingly, people appear to adhere to the newly embodied entities not just on the basis of physical traits but also behaving accordingly with the hallmarks of the represented characters. In two studies we pushed the limits of this process by testing if one's own sense of power could be affected by embodying the anthropomorphic representation of the Christian God, that is considered an omnipotent entity. A human Muscled and a Normotype avatar were used as controls. Results showed that participants embodying the God-avatar: (i) reacted to a threatening event compromising their physical safety by exhibiting a lower skin conductance response and heart rate deceleration compared to the Normotype-control avatar (Study 1); (ii) estimated they had more physical abilities compared to both the Normotype-control and the Muscled-control avatars (Study 2). Taken together, our findings suggest that embodying an omnipotent agent may exert an influence on people's perception of their own limits and capabilities, nourishing feelings of physical invulnerability and strength. Our study indicates that effectively embodying virtual role models may boost achievements and have translational implications in the field of empowerment.

Bringing social interaction at the core of organizational neuroscience

Organizations are composed of individuals working together for achieving specific goals, and interpersonal dynamics do exert a strong influence on workplace behaviour. Nevertheless, the dual and multiple perspective of interactions has been scarcely considered by Organizational Neuroscience (ON), the emerging field of study that aims at incorporating findings from cognitive and brain sciences into the investigation of organizational behaviour. This perspective article aims to highlight the potential benefits of adopting experimental settings involving two or more participants (the so-called "second person" approach) for studying the neural bases of organizational behaviour. Specifically, we stress the idea that moving beyond the individual perspective and capturing the dynamical relationships occurring within dyads or groups (e.g., leaders and followers, salespersons and clients, teams) might bring novel insights into the rising field of ON. In addition, designing research paradigms that reliably recreate real work and life situations might increase the generalizability and ecological validity of its results. We start with a brief overview of the current state of ON research and we continue by describing the second-person approach to social neuroscience. In the last paragraph, we try and outline how this approach could be extended to ON. To this end, we focus on leadership, group processes and emotional contagion as potential targets of interpersonal ON research.

The impact of mindfulness meditation on social and moral behavior: Does mindfulness enhance other-oriented motivation or decrease monetary reward salience?

This perspective article provides an overview of the impact of mindfulness meditation (MM) on social and moral behavior. In mindfulness research, prosocial behavior has been operationalized as helping behavior, altruistic redistribution of funds, reparative behavior, or monetary donation. Studies concerning moral behavior are still scarce. Despite inconsistent evidence, several studies found a beneficial effect of mindfulness on prosocial outcomes (i.e., a higher propensity to spend or give away money for the sake of other individuals). However, since the employed tasks were reward-based, participants’ decisions also directly affected their own payoff by reducing it. Crucially, MM also affects self-control circuitry and reduces reward-seeking behaviors and reward salience by making rewards less tempting. We have discussed evidence suggesting how challenging it may be to dissociate the specific weight of enhanced other-oriented motivation from one of the decreased monetary reward salience in explaining meditators’ behavior. Future higher-quality studies are needed to address this open issue.

Morality in the flesh: on the link between bodily self-consciousness, moral identity and (dis)honest behaviour

The sense of owning a body (ownership) and controlling its actions (agency) are two main pillars of bodily self-consciousness (BSC). Although studies suggest that BSC signals and morality may be associated, whether such association has a positive or negative direction remains unclear. To investigate this issue, we conducted two pre-registered, online studies, in which a total of 1309 participants completed BSC- and morality-related questionnaires and undertook a task where they could cheat for monetary gain. We found that participants with high sense of ownership displayed high moral identity, which supports the notion that ownership is used to associate the self with positive characteristics. Moreover, high agency was associated with increased moral identity when sense of power is high. Results regarding deception are less clear, and might relate to the impact of COVID-19. Our results concerning moral identity may inspire policies that rely on changes of corporeal awareness to contrast immorality.

Morality in the flesh: on the link between bodily self-consciousness, moral identity and (dis)honest behaviour

The sense of owning a body (ownership) and controlling its actions (agency) are two main pillars of bodily self-consciousness (BSC). Although studies suggest that BSC signals and morality may be associated, whether such association has a positive or negative direction remains unclear. To investigate this issue, we conducted two pre-registered, online studies, in which a total of 1309 participants completed BSC- and morality-related questionnaires and undertook a task where they could cheat for monetary gain. We found that participants with high sense of ownership displayed high moral identity, which supports the notion that ownership is used to associate the self with positive characteristics. Moreover, high agency was associated with increased moral identity when sense of power is high. Results regarding deception are less clear, and might relate to the impact of COVID-19. Our results concerning moral identity may inspire policies that rely on changes of corporeal awareness to contrast immorality.

Morality in the flesh: on the link between bodily self-consciousness, moral identity and (dis)honest behaviour

The sense of owning a body (ownership) and controlling its actions (agency) are two main pillars of bodily self-consciousness (BSC). Although studies suggest that BSC signals and morality may be associated, whether such association has a positive or negative direction remains unclear. To investigate this issue, we conducted two pre-registered, online studies, in which a total of 1309 participants completed BSC- and morality-related questionnaires and undertook a task where they could cheat for monetary gain. We found that participants with high sense of ownership displayed high moral identity, which supports the notion that ownership is used to associate the self with positive characteristics. Moreover, high agency was associated with increased moral identity when sense of power is high. Results regarding deception are less clear, and might relate to the impact of COVID-19. Our results concerning moral identity may inspire policies that rely on changes of corporeal awareness to contrast immorality.