Ryan McKay

Do facial averageness and symmetry signal health

We investigated whether the attractive facial traits of averageness and symmetry signal health, examining two aspects of signalling: whether these traits are perceived as healthy, and whether they provide accurate health information. In Study 1, we used morphing techniques to alter the averageness and symmetry of individual faces. Increases in both traits increased perceived health, and perceived health correlated negatively with rated distinctiveness (a converse measure of averageness) and positively with rated symmetry of the images. In Study 2, we examined whether these traits signal real, as well as perceived, health, in a sample of individuals for whom health scores, based on detailed medical records, were available. Perceived health correlated negatively with distinctiveness and asymmetry, replicating Study 1. Facial distinctiveness ratings of 17-year-olds were associated with poor childhood health in males, and poor current and adolescent health in females, although the last association was only marginally significant. Facial asymmetry of 17-year-olds was not associated with actual health. We discuss the implications of these results for a good genes account of facial preferences.

Attractiveness of facial averageness and symmetry in non-Western cultures: In search of biologically based standards of beauty

Averageness and symmetry are attractive in Western faces and are good candidates for biologically based standards of beauty. A hallmark of such standards is that they are shared across cultures. We examined whether facial averageness and symmetry are attractive in non-Western cultures. Increasing the averageness of individual faces, by warping those faces towards an averaged composite of the same race and sex, increased the attractiveness of both Chinese (experiment 1) and Japanese (experiment 2) faces, for Chinese and Japanese participants, respectively. Decreasing averageness by moving the faces away from an average shape decreased attractiveness. We also manipulated the symmetry of Japanese faces by blending each original face with its mirror image to create perfectly symmetric versions. Japanese raters preferred the perfectly symmetric versions to the original faces (experiment 2). These findings show that preferences for facial averageness and symmetry are not restricted to Western cultures, consistent with the view that they are biologically based. Interestingly, it made little difference whether averageness was manipulated by using own-race or other-race averaged composites and there was no preference for own-race averaged composites over other-race or mixed-race composites (experiment 1). We discuss the implications of these results for understanding what makes average faces attractive. We also discuss some limitations of our studies, and consider other lines of converging evidence that may help determine whether preferences for average and symmetric faces are biologically based.

Wrath of God: religious primes and punishment

Recent evidence indicates that priming participants with religious concepts promotes prosocial sharing behaviour. In the present study, we investigated whether religious priming also promotes the costly punishment of unfair behaviour. A total of 304 participants played a punishment game. Before the punishment stage began, participants were subliminally primed with religion primes, secular punishment primes or control primes. We found that religious primes strongly increased the costly punishment of unfair behaviours for a subset of our participants—those who had previously donated to a religious organization. We discuss two proximate mechanisms potentially underpinning this effect. The first is a ‘supernatural watcher’ mechanism, whereby religious participants punish unfair behaviours when primed because they sense that not doing so will enrage or disappoint an observing supernatural agent. The second is a ‘behavioural priming’ mechanism, whereby religious primes activate cultural norms pertaining to fairness and its enforcement and occasion behaviour consistent with those norms. We conclude that our results are consistent with dual inheritance proposals about religion and cooperation, whereby religions harness the byproducts of genetically inherited cognitive mechanisms in ways that enhance the survival prospects of their adherents.

Paranoia, persecutory delusions and attributional biases

An influential model of persecutory delusions put forward by Bentall and colleagues hypothesizes that persecutory-deluded patients avoid the activation of negative self-beliefs by making externalising, personalising attributions for negative events. The first study reported here used a new instrument for the measurement of persecutory ideation, the Paranoid, Persecutory and Delusion-Proneness Questionnaire, to investigate whether attributional biases are associated with subclinical persecutory ideation. The second study extended this investigation by re-examining associations between attributional biases and persecutory delusions. Both studies used the Internal, Personal and Situational Attributions Questionnaire to measure attributional style. No evidence was found for a connection between attributional biases and subclinical persecutory ideation. Furthermore, there was no support for an association between persecutory delusions and an externalising bias, and only marginal support for the hypothesized relationship between persecutory delusions and a personalising bias. These results suggest that the putative link between persecutory ideation and attributional biases only manifests (if at all) when persecutory ideation is of delusional intensity, and that it is confined to a personalising bias.

“Sleights of mind”: Delusions, defences, and self-deception

Two different modes of theorising about delusions are explored. On the one hand is the motivational approach, which regards delusions as serving a defensive, palliative, even potentially adaptive function. On the other, is the cognitive deficit approach, which conceptualises delusions as explicitly pathological, involving abnormalities in ordinary cognitive processes. The former approach, prominently exemplified by the psychoanalytic tradition, was predominant historically, but has been challenged in recent years by the latter. Some grievances against psychoanalytic theory are briefly discussed, and it is argued that although the reasons for psychoanalysis falling into scientific disrepute are partly justified, the psychodynamic notion that motivation has access to the mechanisms of belief formation is of potentially crucial theoretical utility. A variety of possible syntheses of the two theoretical modes are therefore explored, in the belief that the most comprehensive account of delusions will involve a theoretical unification of both styles of explanation. Along the way, an attempt is made to locate the notions delusion, defence, and self-deception in a shared theoretical space.

The defensive function of persecutory delusions : An investigation using the Implicit Association Test

Introduction. Bentall and colleagues (Bentall & Kaney, 1996; Kinderman & Bentall, 1996, 1997) claim that persecutory delusions are constructed defensively, for the maintenance of self-esteem. A central prediction of their model is that such delusions will be associated with discrepancies between overt and covert self-esteem. Methods. The present study employed a new methodology that has been widely used in investigations of implicit attitudes, the Implicit Association Test (IAT; Greenwald, McGhee, & Schwartz, 1998), to assess covert self-esteem and to test the above prediction. Overt self-esteem was assessed using the Rosenberg Self-Esteem Scale and an adjective self-relevance ratings measure. These measures were administered to 10 patients with acute persecutory delusions, 10 patients with remitted persecutory delusions, and 19 healthy control participants. Results. Patients with persecutory delusions were found to have lower covert self-esteem (as assessed using the IAT) than healthy controls and patients with remitted persecutory delusions. On two measures of overt self-esteem, however, the persecutory deluded group did not differ significantly from the other groups once the effects of comorbid depression had been taken into account. Conclusions. These results are thus consistent with a model of persecutory delusions as serving the defensive function of maintaining self-esteem.

Religion and Morality

The relationship between religion and morality has long been hotly debated. Does religion make us more moral? Is it necessary for morality? Do moral inclinations emerge independently of religious intuitions? These debates, which nowadays rumble on in scientific journals as well as in public life, have frequently been marred by a series of conceptual confusions and limitations. Many scientific investigations have failed to decompose “religion” and “morality” into theoretically grounded elements; have adopted parochial conceptions of key concepts—in particular, sanitized conceptions of “prosocial” behavior; and have neglected to consider the complex interplay between cognition and culture. We argue that to make progress, the categories “religion” and “morality” must be fractionated into a set of biologically and psychologically cogent traits, revealing the cognitive foundations that shape and constrain relevant cultural variants. We adopt this fractionating strategy, setting out an encompassing evolutionary framework within which to situate and evaluate relevant evidence. Our goals are twofold: to produce a detailed picture of the current state of the field, and to provide a road map for future research on the relationship between religion and morality.

Surveillance Cues Enhance Moral Condemnation

Humans pay close attention to the reputational consequences of their actions. Recent experiments indicate that even very subtle cues that one is being observed can affect cooperative behaviors. Expressing our opinions about the morality of certain acts is a key means of advertising our cooperative dispositions. Here, we investigated how subtle cues of being watched would affect moral judgments. We predicted that participants exposed to such cues would affirm their endorsement of prevailing moral norms by expressing greater disapproval of moral transgressions. Participants read brief accounts of two moral violations and rated the moral acceptability of each violation. Violations were more strongly condemned in a condition where participants were exposed to surveillance cues (an image of eyes interposed between the description of the violation and the associated rating scale) than in a control condition (in which the interposed image was of flowers). We discuss the role that public declarations play in the interpersonal evaluation of cooperative dispositions.

Jumping to delusions? Paranoia, probabilistic reasoning, and need for closure

Introduction. The present study was designed to replicate and extend the findings of Bentall and Swarbrick (2003). It was hypothesised that patients with a history of persecutory delusions would display higher need for closure and a more extreme jumping to conclusions bias than healthy control participants. Methods. Twenty-two patients with a history of persecutory delusions and nineteen healthy control participants were administered a probabilistic reasoning task, along with self-report measures of depression and need for closure. Results. The clinical group scored higher on need for closure than the controls, but showed no greater tendency to jump to conclusions. No relationship was found between need for closure and a jumping to conclusions bias. Conclusions. The results confirm an association between persecutory delusions and need for closure, yet suggest that persecutory delusions in an outpatient sample can be seen in the absence of a jumping to conclusions bias.

The Persecutory Ideation Questionnaire.

We report the development and evaluation of a brief questionnaire measure of persecutory ideation, the Persecutory Ideation Questionnaire (PIQ). Our approach was theoretically driven in that the PIQ was constructed in accordance with comprehensive definitional considerations and criteria set out by Freeman and Garety (2000). Sixty-six more general paranoia-related items were accumulated, and 10 independent raters sorted the items into two sets, “persecutory ideation” and “other.” An 80% agreement criterion was set, resulting in 10 persecutory ideation items. The PIQ was evaluated with a nonclinical and a clinical sample. In both samples, it was shown to have excellent reliability (internal consistency) and excellent convergent validity as a measure of certain aspects of general paranoid ideation. Finally, the PIQ shared unique variance with severity of persecutory delusions in the clinical group, providing good criterion validity for the PIQ as a measure of specifically persecutory ideation, rather than paranoia in general.