Informal caregivers, who provide unpaid care work to individuals with disabilities, are devalued despite their important contributions to society. Identifying the factors contributing to their devaluation is crucial for recognizing and valuing their work. In two experimental studies, we examined (a) whether informal caregivers are dehumanized; (b) the moderating impact of belief in a just world (BJW) on this process; and (c) the predictive impact of BJW and the dehumanization of informal caregivers on the perception of informal caregivers\' suffering. In Study 1 (N = 180), a 2 (informal caregiver vs. non-caregiver) X 2 (female vs. male) between-participants design was used; in Study 2 (N = 205), there were two experimental conditions: female informal caregiver vs. male informal caregiver. Participants were randomly assigned to one description of a target and were asked to complete measures assessing the dehumanization of the target (Studies 1 and 2), the perception of the suffering of the target (Study 2), and a measure of BJW referring to themselves (Study 2). Results showed the expected dehumanization effect, such that participants attributed fewer uniquely human emotions to informal caregivers compared to non-caregivers, regardless of their gender (Studies 1 and 2). However, this effect was observed only among participants with higher BJW (Study 2). Furthermore, BJW and the dehumanization of informal caregivers predicted the minimization of the perception of informal caregivers\' suffering (Study 2). These results establish a theoretical relationship between these research areas and offer insights for practical implications and future research.

Previous work has reported that the extent to which participants dehumanized criminals by denying them uniquely human character traits such as refinement, rationality and morality predicted the severity of the punishment endorsed for them. We revisit this influential finding across six highly powered and pre-registered studies. First, we conceptually replicate the effect reported in previous work, demonstrating that our method is sensitive to detecting relationships between trait-based dehumanization and punishment should they occur. We then investigate whether the apparent relationship between trait-based dehumanization and punishment is driven by the desirability of the traits incorporated into the stimulus set, their perceived humanness, or both. To do this, we asked participants to rate the extent to which criminals possessed uniquely human traits that were either socially desirable (e.g. cultured and civilized) or socially undesirable (e.g. arrogant and bitter). Correlational and experimental evidence converge on the conclusion that apparent evidence for the relationship between trait-based dehumanization and punishment is better explained by the extent to which participants attribute socially desirable attributes to criminals rather than the extent to which they attribute uniquely human attributes. These studies cast doubt on the hypothesized causal relationship between trait-based dehumanization and harm, at least in this context.

UNASSIGNED: Gender-based harassment is a pressing social challenge urgently demanding eradication. While social movements emphasize supporting victims, societal responses sometimes lean toward exculpating perpetrators. This study examines two factors influencing this exoneration: closeness to perpetrators and empathy focus.
UNASSIGNED: A total of 345 participants took part in an experimental design to assess how closeness to perpetrators (close vs. distant) and empathy focus (on the perpetrator vs. victim vs. control) impact the moral justification of harassment and the dehumanization of both parties.
UNASSIGNED: Results indicate that closeness and empathizing with perpetrators lead to greater leniency-more moral justification and less dehumanization of the perpetrator. Heightened moral justification for close perpetrators is mediated by increased empathy toward them and decreased empathy for victims, and reduced dehumanization of close perpetrators corresponds to heightened empathy toward them. This research highlights how closeness and empathy, two initially positive factors, can foster tolerance toward gender harassment.

I defend a novel account of the wrong of subjecting people to non-consensual sterilization (NCS), particularly in the context of the state-sponsored eugenics programmes once prevalent in the United States. What makes the eugenicist practice of NCS distinctively wrong, I claim, is its dehumanizing core: the fact that it is tantamount to treating people as nonhuman animals, thereby expressing the degrading social meaning that they have the value of animals. The practice of NCS is prima facie seriously wrong partly, but crucially, on these grounds. I consider and reject accounts of the wrong of NCS that make no reference to its animalizing character, such as that it violates victims\' (procreative) autonomy, amounts to treating them merely as a means, inflicts psychological harm on them, or constitutes an affront to their human dignity. My discussion suggests that the critical vocabulary of bioethics should be expanded beyond talk of rights violations, benefits and harms, and equal treatment-and that the language of dehumanization is indispensable to bioethicists.

A glance is enough to assign psychological attributes to others. Attractiveness is associated with positive attributes (\'beauty-is-good\' stereotype). Here, we raise the question of a similar but negative bias. Are people with facial anomalies associated with negative personal characteristics? We hypothesized that biases against faces with anomalies arise because of negative stereotypes (less warmth and competence) and forms of dehumanization (animalistic and mechanistic). We enrolled 1493 mTurk participants (N = 1306 after exclusion) to assess 31 traits of photographed people using 60 pairs of photographs of the same person before and after plastic surgery. Half anomalous faces had a scar and the other half had a palsy. To calculate warmth and competence, we conducted a principal components analysis of the 31 attributes. Animalistic dehumanization was assessed by averaging reverse-scored ratings corresponding to moral sensibility and rationality/logic, and mechanistic dehumanization by averaging across reverse-scored ratings corresponding to emotional responsiveness and interpersonal warmth. We found that both kinds of anomalous faces were seen as less warm, competent and were dehumanized. Our findings suggest that an \'anomalous-is-bad\' stereotype generalizes regardless of the aetiology of the anomaly. This effect may be related to a reverse halo effect, that is, the horn effect.

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Research in social psychology has long argued that exposure to objectifying portrayals of women can lead to increasingly misogynist attitudes and behavior. We argue that such images can also impact on gendered policy attitudes. We suggest that objectifying images prime sexist attitudes and reduce perceptions of women\'s agency, warmth, and competence. We argue that this may translate into decreased support for reproductive rights and other gender-salient policies. Furthermore, these effects may vary by the gender of those exposed to these images. In two survey experiments with brief exposures to objectifying images, we find mixed support for these predictions. Although we find some negative effects as predicted, we also find positive effects of objectification among women in the sample that are suggestive of a backlash effect. We discuss potential explanations for this heterogeneity. Overall, our results suggest interesting avenues to further explore the effects of objectification on political outcomes.

Humanness perception, which attributes fundamental and unique human characteristics to other objects or people, has significant consequences for people\'s interactions. Notably, the failure to perceive humanness in older adults can lead to prejudice. This study investigates the effect of a target\'s age on humanness perception in terms of two dimensions: agency (the ability to act and do) and experience (the ability to feel and sense). We also examined brain activity using a magnetic resonance imaging (MRI) scanner in order to understand the underlying neural mechanisms. Healthy university students viewed the facial images of older and younger individuals and judged the humanness of each individual in terms of agency and experience while inside the MRI scanner. The results indicated that older adults were rated higher on experience, and no difference was found in ratings for agency between younger and older face images. Analysis of brain imaging data indicated that positive functional connectivity between the ventral and dorsal regions of the medial prefrontal cortex (mPFC) was greater when judging the humanness of younger faces than older faces. We also found that the negative functional connectivity between the left inferior frontal gyrus and postcentral gyrus was greater when judging the humanness of older faces as compared to that of younger faces. Although the current study did not show distinct brain activities related to humanness perception, it suggests the possibility that different brain connectivities are related to humanness perception regarding targets belonging to different age groups.

Medicine is faced with a number of intractable modern challenges that can be understood in terms of hyper-intellectualization; a compassion crisis, burnout, dehumanization, and lost meaning. These challenges have roots in medical philosophy and indeed general Western philosophy by way of the historic exclusion of human emotion from human reason. The resolution of these medical challenges first requires a novel philosophic schema of human knowledge and reason that incorporates the balanced interaction of human intellect and human emotion. This schema of necessity requires a novel extension of dual-process theory into epistemology in terms of both intellect and emotion each generating a distinct natural kind of knowledge independent of the other as well as how these two forms of mental process together construct human reason. Such a novel philosophic schema is here proposed. This scheme is then applied to the practice of medicine with examples of practical applications with the goal of reformulating medical practice in a more knowledgable, balanced, and healthy way. This schema\'s expanded epistemology becomes the philosophic foundation for more fully incorporating the humanities in medicine.

Objectification is a daily experience with various negative consequences. In four studies (N = 877), we tested whether and how objectification experience contributes to decreased prosociality. Using correlational designs (Studies 1 and 2), we found that participants\' objectification experience negatively predicted their prosocial intention and that self-dehumanization could account for the negative association between objectification and prosocial intention. Next, by manipulating participants\' objectification experience, we found the negative effect of objectification on prosocial intention, as well as the mediating role of self-dehumanization (Studies 3 and 4). Additionally, we tested the mediating role of self-dehumanization in comparison with relative deprivation (another potential mediator), and consistently found that self-dehumanization was a stronger mediator in accounting for the effect of objectification on prosocial intention (Studies 1, 2, and 4). Together, our findings support the process of self-dehumanization following objectification and offer new insights into the relationship between objectification and prosociality. The implications and limitations of the research were discussed.