Digital reconstruction of the inner ear of Leptictidium auderiense (Leptictida, Mammalia) and North American leptictids reveals new insight into leptictidan locomotor agility

Leptictida are basal Paleocene to Oligocene eutherians from Europe and North America comprising species with highly specialized postcranial features including elongated hind limbs. Among them, the European Leptictidium was probably a bipedal runner or jumper. Because the semicircular canals of the inner ear are involved in detecting angular acceleration of the head, their morphometry can be used as a proxy to elucidate the agility in fossil mammals. Here we provide the first insight into inner ear anatomy and morphometry of Leptictida based on high-resolution computed tomography of a new specimen of Leptictidium auderiense from the middle Eocene Messel Pit (Germany) and specimens of the North American Leptictis and Palaeictops. The general morphology of the bony labyrinth reveals several plesiomorphic mammalian features, such as a secondary crus commune. Leptictidium is derived from the leptictidan groundplan in lacking the secondary bony lamina and having proportionally larger semicircular canals than the leptictids under study. Our estimations reveal that Leptictidium was a very agile animal with agility score values (4.6 and 5.5, respectively) comparable to Macroscelidea and extant bipedal saltatory placentals. Leptictis and Palaeictops have lower agility scores (3.4 to 4.1), which correspond to the more generalized types of locomotion (e.g., terrestrial, cursorial) of most extant mammals. In contrast, the angular velocity magnitude predicted from semicircular canal angles supports a conflicting pattern of agility among leptictidans, but the significance of these differences might be challenged when more is known about intraspecific variation and the pattern of semicircular canal angles in non-primate mammals

A 32-society investigation of the influence of perceived economic inequality on social class stereotyping

International audienceThere is a growing body of work suggesting that social class stereotypes are amplified when people perceive higher levels of economic inequality-that is, the wealthy are perceived as more competent and assertive and the poor as more incompetent and unassertive. The present study tested this prediction in 32 societies and also examines the role of wealth-based categorization in explaining this relationship. We found that people who perceived higher economic inequality were indeed more likely to consider wealth as a meaningful basis for categorization. Unexpectedly, however, higher levels of perceived inequality were associated with perceiving the wealthy as less competent and assertive and the poor as more competent and assertive. Unpacking this further, exploratory analyses showed that the observed tendency to stereotype the wealthy negatively only emerged in societies with lower social mobility and democracy and higher corruption. This points to the importance of understanding how socio-structural features that co-occur with economic inequality may shape perceptions of the wealthy and the poor

A many-analysts approach to the relation between religiosity and well-being

The relation between religiosity and well-being is one of the most researched topics in the psychology of religion, yet the directionality and robustness of the effect remains debated. Here, we adopted a many-analysts approach to assess the robustness of this relation based on a new cross-cultural dataset (N = 10, 535 participants from 24 countries). We recruited 120 analysis teams to investigate (1) whether religious people self-report higher well-being, and (2) whether the relation between religiosity and self-reported well-being depends on perceived cultural norms of religion (i.e., whether it is considered normal and desirable to be religious in a given country). In a two-stage procedure, the teams first created an analysis plan and then executed their planned analysis on the data. For the first research question, all but 3 teams reported positive effect sizes with credible/confidence intervals excluding zero (median reported beta = 0.120). For the second research question, this was the case for 65% of the teams (median reported beta = 0.039). While most teams applied (multilevel) linear regression models, there was considerable variability in the choice of items used to construct the independent variables, the dependent variable, and the included covariates.</p

A many-analysts approach to the relation between religiosity and well-being

The relation between religiosity and well-being is one of the most researched topics in the psychology of religion, yet the directionality and robustness of the effect remains debated. Here, we adopted a many-analysts approach to assess the robustness of this relation based on a new cross-cultural dataset (N=10,535 participants from 24 countries). We recruited 120 analysis teams to investigate (1) whether religious people self-report higher well-being, and (2) whether the relation between religiosity and self-reported well-being depends on perceived cultural norms of religion (i.e., whether it is considered normal and desirable to be religious in a given country). In a two-stage procedure, the teams first created an analysis plan and then executed their planned analysis on the data. For the first research question, all but 3 teams reported positive effect sizes with credible/confidence intervals excluding zero (median reported β=0.120). For the second research question, this was the case for 65% of the teams (median reported β=0.039). While most teams applied (multilevel) linear regression models, there was considerable variability in the choice of items used to construct the independent variables, the dependent variable, and the included covariates

A Many-analysts Approach to the Relation Between Religiosity and Well-being

The relation between religiosity and well-being is one of the most researched topics in the psychology of religion, yet the directionality and robustness of the effect remains debated. Here, we adopted a many-analysts approach to assess the robustness of this relation based on a new cross-cultural dataset (N = 10, 535 participants from 24 countries). We recruited 120 analysis teams to investigate (1) whether religious people self-report higher well-being, and (2) whether the relation between religiosity and self-reported well-being depends on perceived cultural norms of religion (i.e., whether it is considered normal and desirable to be religious in a given country). In a two-stage procedure, the teams first created an analysis plan and then executed their planned analysis on the data. For the first research question, all but 3 teams reported positive effect sizes with credible/confidence intervals excluding zero (median reported β = 0.120). For the second research question, this was the case for 65% of the teams (median reported β = 0.039). While most teams applied (multilevel) linear regression models, there was considerable variability in the choice of items used to construct the independent variables, the dependent variable, and the included covariates

Ecospirituality: The Psychology of Moral Concern for Nature

This is the repository for all files related the manuscript: Ecospirituality: The Psychology of Moral Concern for Nature The following links will direct you to the various preregistrations that are associated with this project. The preregistrations contain materials used in each sample. https://osf.io/sv439/?view_only=2d6bc0849c354301ae0b1b02300c26ce (Samples 2,3,5,6) https://osf.io/zr62f/?view_only=5571b0d8366d4ad6bc22c1312ac37c82 (Samples 2,3,5,6) https://osf.io/d3r4y/?view_only=c22f4fa5f2f24284bd9d8e10ac64f463 (Sample 7) https://osf.io/rd3ts/?view_only=5ed8df6bb89d4b11b330de79dc35460f (Sample 8

Political common ground on preserving nature: Environmental motives across the political spectrum.

This page hosts the materials, data, and analysis script for the manuscript: Political common ground on preserving nature..

Ecospirituality : content, correlates and moral concern for nature

We are in the midst of a global ecological crisis. There is a strong argument that the current cultural view of nature as an instrumental resource is failing us, and we must learn from other cultural and religious conceptions of the human-nature relationship. Ecospirituality is the notion that nature–or humanity’s relationship with nature–has spiritual significance. In 6 samples recruited from the United States, United Kingdom, and Canada (Total N = 7213), we investigated three basic questions concerning ecospirituality: (1) what is ecospirituality, (2) who is ecospiritual, and (3) does it matter for the protection of nature? We designed and validated a 12-item measure of ecospirituality and employed self-report measures and moral trade-off scenarios to address these questions. Ecospirituality was negatively correlated with viewing nature as an instrumental and utilizable resource. Items on the Ecospirituality Scale were widely endorsed, and the scale was largely uncorrelated with political orientation and other demographic variables. Ecospirituality predicted how people made decisions in environmentally relevant domains, tending to treat nature as a sacred value. This tendency was expressed in multiple ways: placing a greater importance on deontological principles to inform environmental decisions, explicitly refusing to engage in trade-offs between nature and economic gain, and unconditionally voting for the Green Party. Ecospirituality is a novel topic in psychology and may be important in explaining why some people are willing to make the sacrifices required to live a more sustainable lifestyle.Arts, Faculty ofPsychology, Department ofGraduat