Robert Joel Lewis

Predicting media appeal from instinctive moral values

Zillmanns moral sanction theory defines morality subcultures for entertainment as groups of media viewers who evaluate character actions with shared value systems. However, the theory provides no a priori means to identify these shared value systems. The model of intuitive morality and exemplars incorporates a theoretical framework for identifying and testing the factors from which these shared value systems emerge. This study applies the models framework, based on 5 “moral domains” from moral foundations theory, to test the influence of shared value systems on character perceptions and narrative appeal. A within-subject experiment varied violation of these five domains (care, fairness, ingroup loyalty, authority, and purity) and narrative resolutions (positive or negative outcomes) in 10 short narrative scenarios. The 5 domains predicted character perceptions and narrative appeal. The results are discussed in terms of the utility of these domains for understanding the reciprocal relationship between audience values and media response.

Communication Apprehension and Resting Alpha Range Asymmetry in the Anterior Cortex.

In this study, we examined the relationship between trait-like communication apprehension (CA) and resting alpha range asymmetry in the anterior cortex (AC). Although theory and research in cognitive neuroscience suggest that asymmetry in the AC constitutes a relatively stable, inborn, substrate of emotion, some studies indicate that asymmetry can be increased by experimentally induced transitory anxiety. Transitory anxiety produced by interaction with strangers covaries with trait-like CA, raising questions regarding whether asymmetrical electrical activity in the AC during data collection represents resting levels as assumed in the literature or transitory reactions to dyadic interaction with the experimenter. Because the question if unanswered poses issues for theory and approaches to remediation, we computed correlations among alpha range asymmetry in the AC gathered by electroencephalograph (EEG) while participants were at rest, transitory anxiety scores referring to the participants’ interactions with the experimenter, and CA scores gathered four weeks earlier. Results revealed a partial correlation based on disattenuated correlations, r=.51, p<.05, between CA and EEG scores when the effects of transitory anxiety due to participant-experimenter interaction were removed.

Egoism Versus Altruism in Television Content for Young Audiences

The model of intuitive morality and exemplars is an organizational framework that was created to incorporate theories of basic human motivations with both micro- and macrolevel media research. Thus far, literature has integrated a framework of basic moral intuitions (here labeled altruistic motivations) with the model but has yet to integrate a framework of basic egoistic motivations. The current study integrates frameworks for both altruistic and egoistic motivations with the model in order to examine depictions of motivational incongruities (e.g., moral dilemmas) in television content for young audiences. Findings suggest that the frequency of depicted motivational incongruities increases as audience target-age increases. In addition, findings show that most motivational incongruities involve both egoistic motives versus altruistic ones, rather than just egoistic or altruistic motives alone. Discussion centers on implications for research on media and morality as well as entertainment theory.

The Morality of May 2, 2011: A Content Analysis of U.S. Headlines Regarding the Death of Osama bin Laden

Following the death of Osama bin Laden in the late hours of May 1, 2011, many print newspapers throughout the United States and the world ran front-page coverage of his death the following day. Although public support for bin Ladens death was largely consistent, newspaper headlines across the country varied in their presentation of the story, from “Got the Bastard!” to a more stoic “bin Laden dead.” Content analysis derived from the model of intuitive morality and exemplars (MIME) was applied to explain variance in headlines as a function of the dominant political philosophy found in different areas of the United States—philosophies rooted in moral salience structures. The MIME suggests a reciprocal relationship between basic motivations underlying moral judgment for distinct audiences and media content produced for those audiences. Consistent with predictions, findings suggest that newspapers in conservative-leaning regions presented the story as a patriotic “killing” (an emphasis on authority and loyalty), whereas newspapers from liberal-leaning regions were more likely to present it in terms of justice restoration (an emphasis on fairness and reciprocity).

Predicting popularity of mass market films using the tenets of disposition theory

Disposition theory (DT) has been a prevalent and useful theory for examining narrative enjoyment. This study uses logic from DT to predict film popularity indicated by box office gross. A content analysis was conducted on the plot summaries of popular films to determine the extent to which dispositional considerations were upheld. Results indicate that adherence to dispositional considerations is prevalent, but not a significant predictor of film popularity when controlling for other important variables such as budget. Results indicate a need for scholars to incorporate greater understanding of the predictive power of theoretical models in real-world applications.

Trait Affection and Asymmetry in the Anterior Brain

The trait tendency to express affectionate messages is positively related to a range of physical health and well-being indicators. Thus far, the literature on affectionate communication has not examined this trait from a neurological perspective linked to such indicators. Using an approach-avoid framework of temperament, this study tests the notion that high-affection communicators have greater relative electrical activity in the left anterior cortex versus the right anterior cortex, as reflected in baseline electroencephalograph recordings. Results are consistent with the hypothesis that high-affection communicators have greater relative left activity than less affectionate communicators. Discussion centers on what conclusions can be drawn, and how research might be informed by linking trait affection to fundamental temperament reflected in anterior brain asymmetry.

Moral Clarity in Narratives Elicits Greater Cooperation than Moral Ambiguity

In disciplines such as moral psychology and media theory, investigations of moral clarity versus ambiguity in narratives are increasingly important. Untested mechanisms have been proposed for how moral clarity and ambiguity might affect audiences. Based on literature regarding joint action and coordinated experiences, we reason that morally clear narratives elicit coordinated responses across audience members, which should increase within-group cooperation. By contrast, we reason that morally ambiguous narratives elicit divergent, uncoordinated responses across audience members, and this experience decreases cooperation. We conducted three independent studies (one using short text narratives, one using feature-length films, and one using morally and emotionally neutral stimuli). Results indicate that moral clarity is indeed associated with subsequently higher levels of group cooperation than moral ambiguity, and the effect cannot be attributed to changes in affect or moral priming.

The Influence of Media Exposure on the Accessibility of Moral Intuitions and Associated Affect

The model of intuitive morality and exemplars (MIME) predicts that media content can increase the accessibility of preconscious moral intuitions, which shape subsequent moral decision making. To date, attempts to demonstrate evidence of this intuitive, preconscious process with self-report measures have met with little success. The current paper presents results from a study designed to test the MIME’s predictions, measuring the accessibility of moral intuitions with a moral foundations–affect misattribution procedure (MF-AMP) argued in the current paper to be more capable of detecting the aforementioned effect. An experiment manipulated exposure to media content that focused on care and fairness to test the proposition that media content can increase the accessibility of these moral intuitions. The findings offer preliminary evidence supporting the MIME’s proposition that media content featuring behaviors relevant to specific moral intuitions can increase (temporarily at least) the accessibility of those specific moral intuitions in the audiences.

Media’s Influence on the Accessibility of Altruistic and Egoistic Motivations

Previous research suggests that media featuring exemplars of specific altruistic motivations can make those motivations more accessible in viewers’ minds. The present study extends this research to also examine egoistic motivations. We (a) developed a coding scheme to examine how frequently exemplars of altruistic and egoistic motivations appear in media content, (b) developed an intuitive motivation-affect misattribution procedure to measure the accessibility of altruistic and egoistic motivations, and (c) examined whether exposure to media content portraying specific motivations makes those motivations more accessible in audiences. The findings are discussed in terms of the model of intuitive morality and exemplars.

Things we know about media and morality

To the Editor — Crockett’s Comment ‘Moral outrage in the digital age’1 explains how social media affect responses to moral violations and the consequences thereof: social media increase the frequency of exposure to moral violations, alter the cost and constraints of experiencing them, and promote feuding responses. We applaud Crockett for addressing this pressing topic. However, a significant body of communication science research suggests important ways in which Crockett’s model and hypotheses could be enriched and refined. First, Crockett argues that individuals show moral outrage when exposed to moral content in social media contexts and that this outrage is consistent with an individual’s moral subculture. Crockett primarily accounts for volume and platform of exposure while underspecifying content as emotional, immoral or otherwise triggering stimuli. Volume is a reasonable start. However, existing models show that moral beliefs shape media exposure, and that these beliefs are influenced as a result. Moral subcultures emerge in response to media use2 and the moral profiles of these subcultures shape the evaluation of moral actions3. Importantly, moral messages differ in systematic ways4 and vary by source5. Therefore, research should address how variations in media content interact with individuals’ moral profiles to shape exposure6 and subsequent behavioural outcomes7. Given that volume can be considered an outcome of variation in moral content, Crockett’s model would benefit from specifying message, source and receiver characteristics that explain intensity of and variation in moral emotions. Second, Crockett’s argument assumes that social media constitute echo chambers and that exposure to moral content in social media contributes to polarization. Empirical support for these assumptions is mixed. Moral content on social media platforms are part of broader media contexts that jointly contribute to moral evaluations and behaviour. In traditional and new media contexts, audience fragmentation is lesser than audience duplication and this finding is true across multiple nations and platforms8. If social media significantly contribute to polarization, then the most polarized audiences should use social media the most. Nationally representative data show the opposite pattern9. Accordingly, Crockett’s hypothesis that echo chambers associated with social media limit the costs and benefits of moral outrage requires further empirical scrutiny. Finally, Crockett argues that exposure to moral content evokes stronger moral outrage in social media compared with in person. This is supported by preliminary evidence for a small effect size in a large sample1. However, the hypothesis that social media exacerbate moral outrage in kind and ferocity over other channels requires additional evidence. Illuminating questions might consider the properties of social media in addition to volume and ease of transmission with a focus on the written nature of online communication that intensifies the emotional impact of messages. Despite the prevalence of graphics in social media, commenting is still predominantly textual, and therefore exceptionally provocative10. If we agreed that evidence for echo chambers is inconclusive and social media may not limit the benefits of moral outrage, then other factors such as intensified self-perceptions and commitment to public positions due to postings are indeed aspects worth considering in more detail. Ultimately, if social media affect moral outrage at the individual and societal level, then cross-disciplinary collaborations to model morality, media and their mechanisms will help us better understand these phenomena. ❐