Picture 577

CHAPTER TWO
Moral Foundations Theory:

The Pragmatic Validity of Moral
Pluralism
Jesse Graham*, Jonathan Haidt†, Sena Koleva*, Matt Motyl‡,
Ravi Iyer*, Sean P. Wojcik}, Peter H. Ditto}
*Department of Psychology, University of Southern California, Los Angeles, California, USA
†
Stern School of Business, New York University, New York, USA
‡
Department of Psychology, University of Virginia, Charlottesville, Virginia, USA
}
School of Social Ecology, University of California, Irvine, California, USA
Contents
1. The Origins of MFT 58
2. The Current Theory 61
2.1 Nativism: There is a “first draft” of the moral mind 61
2.2 Cultural learning: The first draft gets edited during development within a
particular culture 63
2.3 Intuitionism: Intuitions come first, strategic reasoning second 65
2.4 Pluralism: There were many recurrent social challenges, so there are many
moral foundations 67
3. Empirical Findings 71
3.1 Methods and measures 72
3.2 Moral foundations and political ideology 74
3.3 Moral foundations and other psychological constructs 87
3.4 Cross-cultural differences and intergroup relations 91
3.5 Implicit moral cognition 94
4. Future Directions 98
4.1 Criticisms of the theory 98
4.2 Getting specific: What does it take to be a foundation? 107
4.3 Looking ahead: New directions for moral foundations research 114
5. Conclusion 118
Acknowledgments 119
References 119
Advances in Experimental Social Psychology, Volume 47 # 2013 Elsevier Inc. 55

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56 Jesse Graham et al.
Abstract
Where does morality come from? Why are moral judgments often so similar across cul-
tures, yet sometimes so variable? Is morality one thing, or many? Moral Foundations
Theory (MFT) was created to answer these questions. In this chapter, we describe
the origins, assumptions, and current conceptualization of the theory and detail the
empirical findings that MFT has made possible, both within social psychology and
beyond. Looking toward the future, we embrace several critiques of the theory and
specify five criteria for determining what should be considered a foundation of human
morality. Finally, we suggest a variety of future directions for MFT and moral psychology.
“The supreme goal of all theory is to make the irreducible basic elements as simple
and as few as possible without having to surrender the adequate representation of
a single datum of experience.” (Einstein, 1934, p. 165)
“I came to the conclusion that there is a plurality of ideals, as there is a plurality of
cultures and of temperaments. . .There is not an infinity of [values]: the number of
human values, of values which I can pursue while maintaining my human sem-
blance, my human character, is finite—let us say 74, or perhaps 122, or 27, but
finite, whatever it may be. And the difference this makes is that if a man pursues
one of these values, I, who do not, am able to understand why he pursues it or
what it would be like, in his circumstances, for me to be induced to pursue it. Hence
the possibility of human understanding.” (Berlin, 2001, p. 12)
Scientists value parsimony as well as explanatory adequacy. There is, however, an

inherent tension between these two values. When we try to explain an aspect of
human nature or behavior using only a single construct, the gain in elegance is
often purchased with a loss of descriptive completeness. We risk imitating Pro-
crustes, the mythical blacksmith who forced his guests to fit into an iron bed
exactly, whether by stretching them out or by cutting off their legs. Einstein,
in our opening quote, warns against this Procrustean overvaluation of parsimony.
In this chapter, we ask: How many “irreducible basic elements” are needed
to represent, understand, and explain the breadth of the moral domain? We use
the term monist to describe scholars who assert that the answer is: one. This one is
usually identified as justice or fairness, as Lawrence Kohlberg asserted: “Virtue is
ultimately one, not many, and it is always the same ideal form regardless of cli-
mate or culture. . . The name of this ideal form is justice” (Kohlberg, 1971,
p. 232; see also Baumard, André, & Sperber, 2013). The other common can-
didate for being the one foundation of morality is sensitivity to harm (e.g., Gray,
Young, & Waytz, 2012), or else related notions of generalized human welfare or
happiness (e.g., Harris, 2010). Monists generally try to show that all manifesta-
tions of morality are derived from an underlying psychological architecture for
implementing the one basic value or virtue that they propose.
Moral Foundations Theory 57
Other theorists—whom we will call pluralists—assert that the answer is:

more than one. William James’s (1909/1987) extended critique of monism
and absolutism, A Pluralistic Universe, identifies the perceived messiness of
pluralism as a major source of intellectual resistance to it:
Whether materialistically or spiritualistically minded, philosophers have always

aimed at cleaning up the litter with which the world apparently is filled. They have
substituted economical and orderly conceptions for the first sensible tangle; and
whether these were morally elevated or only intellectually neat, they were at
any rate always aesthetically pure and definite, and aimed at ascribing to the
world something clean and intellectual in the way of inner structure. As compared
with all these rationalizing pictures, the pluralistic empiricism which I profess offers
but a sorry appearance. It is a turbid, muddled, gothic sort of an affair, without a
sweeping outline and with little pictorial nobility. (p. 650)
Aristotle was an early moral pluralist, dismissed by Kohlberg (1971) for promot-
ing a “bag of virtues.” Gilligan (1982) was a pluralist when she argued that the
“ethic of care” was not derived from (or reducible to) the ethic of justice. Isaiah
Berlin said, in our opening quotation, that there are a finite but potentially large
number of moral ideals that are within the repertoire of human beings and that
an appreciation of the full repertoire opens the door to mutual understanding.
We are unabashed pluralists, and in this chapter, we will try to convince you
that you should be, too. In the first two parts of this chapter, we present a plu-
ralist theory of moral psychology—Moral Foundations Theory (MFT). In part
three, we will provide an overview of empirical results that others and we have
obtained using a variety of measures developed to test the theory. We will show
that the pluralism of MFT has led to discoveries that had long been missed by
monists. In part four, we will discuss criticisms of the theory and future research
directions that are motivated in part by those criticisms. We will also propose
specific criteria that researchers can use to decide what counts as a foundation.
Throughout the chapter, we will focus on MFT’s pragmatic validity (Graham
et al., 2011)—that is, its scientific usefulness for both answering existing ques-
tions about morality and allowing researchers to formulate new questions.
We grant right at the start that our particular list of moral foundations is
unlikely to survive the empirical challenges of the next several years with no
changes. But we think that our general approach is likely to stand the test of
time. We predict that 20 years from now moral psychologists will mostly
be pluralists who draw on both cultural and evolutionary psychology to
examine the psychological mechanisms that lead people and groups to hold
divergent moral values and beliefs.
We also emphasize, at the outset, that our project is descriptive, not nor-
mative. We are not trying to say who or what is morally right or good. We
are simply trying to analyze an important aspect of human social life. Cul-
tures vary morally, as do individuals within cultures. These differences often
lead to hostility, and sometimes violence. We think it would be helpful for
social psychologists, policy makers, and citizens more generally to have a
language in which they can describe and understand moralities that are
not their own. We think a pluralistic approach is necessary for this descrip-
tive project. We do not know how many moral foundations there really are.
There may be 74, or perhaps 122, or 27, or maybe only 5, but certainly more
than one. And moral psychologists who help people to recognize the inher-
ent pluralism of moral functioning will be at the forefront of efforts to pro-
mote the kind of “human understanding” that Berlin described.
1. THE ORIGINS OF MFT

For centuries, people looked at the map of the world and noted that
the east coast of South America fits reasonably well into the west coast of
Africa. The two coasts even have similar rock formations and ancient plant
fossils. These many connections led several geologists to posit the theory of
continental drift, which was confirmed in the early 1960s by evidence that
the sea floor was spreading along mid-oceanic ridges.
Similarly, for decades, social scientists noted that many of the practices
widely described by anthropologists fit reasonably well with the two processes
that were revolutionizing evolutionary biology: kin selection and reciprocal
altruism. When discussing altruism, Dawkins (1976) made occasional refer-
ence to the findings of anthropologists to illustrate Hamilton’s (1964) theory
of kin selection, while Trivers (1971) reviewed anthropological evidence
illustrating reciprocity among hunter-gatherers. So the idea that human
morality is derived from or constrained by multiple innate mental systems,
each shaped by a different evolutionary process, is neither new nor radical.
It is accepted by nearly all who write about the evolutionary origins of moral-
ity (e.g., de Waal, 1996; Joyce, 2006; Ridley, 1996; Wright, 1994). The main
question up for debate is: how many mental systems are there?
Kohlberg (1969) founded the modern field of moral psychology with his
declaration that the answer was one. He developed a grand theory that uni-
fied moral psychology as the study of the progressive development of the
child’s understanding of justice. Building on the work of Piaget (1932/
1965), Kohlberg proposed that moral development in all cultures is driven
forward by the process of role-taking: as children get more practice at taking
each other’s perspectives, they learn to transcend their own position and
appreciate when and why an action, practice, or custom is fair or unfair.

If they come to respect authority or value group loyalty along the way
(stage 4), this is an unfortunate way-station at which children overvalue con-
formity and tradition. But if children get more opportunities to role-take,
they will progress to the postconventional level (stages 5 and 6), at which
authority and loyalty might sometimes be justified, but only to the extent
that they promote justice.
The deficiencies of Kohlberg’s moral monism were immediately apparent
to some of his critics. Gilligan (1982) argued that the morality of girls and
women did not follow Kohlberg’s one true path but developed along two paths:
an ethic of justice and an ethic of care that could not be derived from the former.
Kohlberg eventually acknowledged that she was right (Kohlberg, Levine, &
Hewer, 1983). Moral psychologists in the cognitive-developmental tradition
have generally been comfortable with this dualism: justice and care. In fact,
the cover of the Handbook of Moral Development (Killen & Smetana, 2006) shows
two images: the scales of justice and African statues of a mother and child.
Turiel (1983) allowed for both foundations in his widely cited definition
of the moral domain as referring to “prescriptive judgments of justice, rights,
and welfare pertaining to how people ought to relate to each other.” (Justice
and rights are the Kohlbergian foundation; the concern for “welfare” can
encompass Gilligan’s “care.”) Kohlberg, Gilligan, and Turiel were all united
in their belief that morality is about how individuals ought to relate to, pro-
tect, and respect other individuals.
But what if, in some cultures, even the most advanced moral thinkers value
groups, institutions, traditions, and gods? What should we say about local rules
for how to be a good group member, or how to worship? If these rules are not
closely linked to concerns about justice or care, then should we distinguish them
from true moral rules, as Turiel did when he labeled such rules as “social con-
ventions?” Shweder (1990) argued that the cognitive-developmental tradition
was studying only a subset of moral concerns, the ones that are most highly elab-
orated in secular Western societies. Shweder argued for a much more extensive
form of pluralism based on his research in Bhubaneswar, India (Shweder, Much,
Mahapatra, & Park, 1997). He proposed that around the world, people talk in
one or more of three moral languages: the ethic of autonomy (relying on con-
cepts such as harm, rights, and justice, which protect autonomous individuals),
the ethic of community (relying on concepts such as duty, respect, and loyalty,
which preserve institutions and social order), and the ethic of divinity (relying
on concepts such as purity, sanctity, and sin, which protect the divinity inherent
in each person against the degradation of hedonistic selfishness).
So now we are up to three. Or maybe it’s four? Fiske (1991) proposed that
moral judgment relies upon the same four “relational models” that are used to
think about and enact social relationships: Communal Sharing, Authority
Ranking, Equality Matching, and Market Pricing (see also Rai & Fiske, 2011).
Having worked with both Fiske and Shweder, Haidt wanted to integrate
the two theories into a unified framework for studying morality across cul-
tures. But despite many points of contact, the three ethics and four relational
models could not be neatly merged or reconciled. They are solutions to dif-
ferent problems: categorizing explicit moral discourse (for Shweder) and
analyzing interpersonal relationships (for Fiske). After working with the
two theories throughout the 1990s—the decade in which evolutionary psy-
chology was reborn (Barkow, Cosmides, & Tooby, 1992)—Haidt sought to
construct a theory specifically designed to bridge evolutionary and anthro-
pological approaches to moral judgment. He worked with Craig Joseph,
who was studying cultural variation in virtue concepts (Joseph, 2002).
The first step was to broaden the inquiry beyond the theories of Fiske and
Shweder to bring in additional theories about how morality varies across cul-
tures. Schwartz and Bilsky’s (1990) theory of values offered the most prom-
inent approach in social psychology. Haidt and Joseph also sought out theorists
who took an evolutionary approach, trying to specify universals of human
moral nature. Brown (1991) offered a list of human universals including many
aspects of moral psychology, and de Waal (1996) offered a list of the “building
blocks” of human morality that can be seen in other primates.
Haidt and Joseph (2004) used the analogy of taste to guide their review of
these varied works. The human tongue has five discrete taste receptors (for
sweet, sour, salt, bitter, and umami). Cultures vary enormously in their cui-
sines, which are cultural constructions shaped by historical events, yet the
world’s many cuisines must ultimately please tongues equipped with just five
innate and universal taste receptors. What are the best candidates for being the
innate and universal “moral taste receptors” upon which the world’s many
cultures construct their moral cuisines? What are the concerns, perceptions,
and emotional reactions that consistently turn up in moral codes around
the world, and for which there are already-existing evolutionary explanations?
Haidt and Joseph identified five best candidates: Care/harm, Fairness/
cheating, Loyalty/betrayal, Authority/subversion, and Sanctity/degrada-
tion.1 We believe that there are more than five; for example, Haidt
1
Prior to 2012, we used slightly different terms: Harm/care, Fairness/reciprocity, Ingroup/loyalty,
Authority/respect, and Purity/sanctity.
(2012) has suggested that Liberty/oppression should be considered a sixth

foundation (see Section 4.1 for other candidate foundations). We will
explain the nature of these foundations in the next section, and we will offer
a list of criteria for “foundationhood” in Section 4.2. But before we do, the
broader theoretical underpinnings of MFT need to be explained.
2. THE CURRENT THEORY

MFT can be summarized in four claims. If any of these claims is dis-
proved, or is generally abandoned by psychologists, then MFT would need
to be abandoned, too.
2.1. Nativism: There is a “first draft” of the moral mind

Some scholars think that evolutionary and cultural explanations of human
behavior are competing approaches—one reductionist, one constructivist—
but MFT was created precisely to integrate the two (see also Fiske, 1991;
Richerson & Boyd, 2005). Our definition of nativism makes this clear: Innate
means organized in advance of experience. We do not take it to mean hardwired or
insensitive to environmental influences, as some critics of nativism define
innateness (e.g., Suhler & Churchland, 2011). Instead, we borrow Marcus’s
(2004) metaphor that the mind is like a book: “Nature provides a first draft,
which experience then revises. . .‘Built-in’ does not mean unmalleable; it
means ‘organized in advance of experience’” (pp. 34 and 40). The genes (col-
lectively) write the first draft into neural tissue, beginning in utero but con-
tinuing throughout childhood. Experience (cultural learning) revises the draft
during childhood, and even (to a lesser extent) during adulthood.
We think it is useful to conceptualize the first draft and the editing process
as distinct. You cannot infer the first draft from looking at a single finished
volume (i.e., one adult or one culture). But if you examine volumes from
all over the world, and you find a great many specific ideas expressed in most
(but not necessarily all) of the volumes, using different wording, then you
would be justified in positing that there was some sort of common first draft
or outline, some common starting point to which all finished volumes can be
traced. Morality is innate and highly dependent on environmental influences.
The classic study by Mineka and Cook (1988) is useful here. Young
rhesus monkeys, who showed no prior fear of snakes—including plastic
snakes—watched a video of an adult monkey reacting fearfully (or not) to
a plastic snake (or to plastic flowers). The monkeys learned from a single
exposure to snake-fearing monkey to be afraid of the plastic snake, but a
single exposure to a flower-fearing monkey did nothing. This is an example

of “preparedness” (Seligman, 1971). Evolution created something “orga-
nized in advance of experience” that made it easy for monkeys—and
humans (DeLoache & LoBue, 2009)—to learn to fear snakes. Evolution
did not simply install a general-purpose learning mechanism which made
the monkeys take on all the fears of adult role models equally.
We think the same is likely true about moral development. It is probably
quite easy to teach kids to want revenge just by exposing them to role models
who become angry and vengeful when treated unfairly, but it is probably
much more difficult to teach children to love their enemies just by exposing
them, every Sunday for 20 years, to stories about a role model who loved his
enemies. We are prepared to learn vengefulness, in a way that we are not pre-
pared to learn to offer our left cheek to those who smite us on our right cheek.
How can moral knowledge be innate? Evolutionary psychologists have dis-
cussed the issue at length. They argue that recurrent problems and opportuni-
ties faced by a species over long periods of time often produce domain-specific
cognitive adaptations for responding rapidly and effectively (Pinker, 1997;
Tooby & Cosmides, 1992). These adaptations are often called modules, which
evolutionary theorists generally do not view as fully “encapsulated” entities
with “fixed neural localizations” (Fodor, 1983), but as functionally specialized
mechanisms which work together to solve recurrent adaptive problems quickly
and efficiently (Barrett & Kurzban, 2006). There is not one general-purpose
digestion organ, and if there ever was such an organ, its owners lost out to
organisms with more efficient modular designs.
The situation is likely to be the same for higher cognition: there is not
one general-purpose thinking or reasoning organ that produces moral judg-
ments, as Kohlberg seemed to suppose. Rather, according to the “massive
modularity hypothesis” (Sperber, 1994, 2005), the mind is thought to be full
of small information-processing mechanisms, which make it easy to solve—
or to learn to solve—certain kinds of problems, but not other kinds.
Tooby, Cosmides, and Barrett (2005) argue that the study of valuation,
even more than other areas of cognition, reveals just how crucial it is to posit
innate mental content, rather than positing a few innate general learning
mechanisms (such as social learning). Children are born with a preference
(value) for sweetness and against bitterness. The preference for candy over
broccoli is not learned by socialization and cannot be undone by role
models, threats, or education about the health benefits of broccoli.
Tooby et al. (2005) suggest that the same thing is true for valuation in all
domains, including the moral domain. Just as the tongue and brain are
designed to yield pleasure when sweetness is tasted, there are cognitive mod-
ules that yield pleasure when fair exchanges occur, and displeasure when one
detects cheaters. In the moral domain, the problems to be solved are social
and the human mind evolved a variety of mechanisms that enable individuals
(and perhaps groups) to solve those problems within the “moral matrices”—
webs of shared meaning and evaluation—that began to form as humans
became increasingly cultural creatures during the past half-million years
(see Haidt, 2012, chapter 9, which draws on Richerson & Boyd, 2005;
Tomasello, Carpenter, Call, Behne, & Moll, 2005).
MFT proposes that the human mind is organized in advance of experi-
ence so that it is prepared to learn values, norms, and behaviors related to a
diverse set of recurrent adaptive social problems (specified below in
Table 2.1). We think of this innate organization as being implemented by
sets of related modules which work together to guide and constrain
responses to each particular problem. But you do not have to embrace mod-
ularity, or any particular view of the brain, to embrace MFT. You only need
to accept that there is a first draft of the moral mind, organized in advance of
experience by the adaptive pressures of our unique evolutionary history.
2.2. Cultural learning: The first draft gets edited during

development within a particular culture
A dictum of cultural psychology is that “Culture and psyche make each
other up” (Shweder, 1990, p. 24). If there were no first draft of the psyche,
then groups would be free to invent utopian moralities (e.g., “from each
according to his ability, to each according to his need”), and they would
be able to pass them on to their children because all moral ideas would
be equally learnable. This clearly is not the case (e.g., Pinker, 2002;
Spiro, 1956). Conversely, if cultural learning played no formative role, then
the first draft would be the final draft, and there would be no variation across
cultures.2 This clearly is not the case either (e.g., Haidt, Koller, & Dias, 1993;
Shweder, Mahapatra, & Miller, 1987).
The cognitive anthropologist Dan Sperber has proposed a version of
modularity theory that we believe works very well for higher cognition,
in general, and for moral psychology, in particular. Citing Marler’s (1991)
research on song learning in birds, Sperber (2005) proposes that many of
2
Other than those due to individual development, for example, some cultures might offer more
opportunities for role-taking, which would cause their members to be more successful in self-
constructing their own moralities. This is how Kohlberg (1969) explained cultural differences in
moral reasoning between Western and non-Western nations.
the modules present at or soon after birth are “learning modules.” That is,
they are innate templates or “learning instincts” whose function is to gen-
erate a host of more specific modules as the child develops. They generate
“the working modules of acquired cognitive competence” (p. 57). They are
a way of explaining phenomena such as preparedness (Seligman, 1971).
For example, children in traditional Hindu households are frequently
required to bow, often touching their heads to the floor or to the feet of
revered elders and guests. Bowing is used in religious contexts as well, to show
deference to the gods. By the time a Hindu girl reaches adulthood, she will
have developed culturally specific knowledge that makes her automatically
initiate bowing movements when she encounters, say, a respected politician
for the first time. Note that this knowledge is not just factual knowledge—it
includes feelings and motor schemas for bowing and otherwise showing def-
erence. Sperber (2005) refers to this new knowledge—in which a pattern of
appraisals is linked to a pattern of behavioral outputs—as an acquired module,
generated by the original “learning module.” But one could just as well drop
the modularity language at this point and simply assert that children acquire all
kinds of new knowledge, concepts, and behavioral patterns as they employ
their innately given moral foundations within a particular cultural context.
A girl raised in a secular American household will have no such experiences
in childhood and may reach adulthood with no specialized knowledge or abil-
ity to detect hierarchy and show respect for hierarchical authorities.
Both girls started off with the same sets of universal learning modules—
including the set we call the Authority/subversion foundation. But in the
Hindu community, culture and psyche worked together to generate a host
of more specific authority-respecting abilities (or modules, if you prefer).
In the secular American community, such new abilities were not generated,
and the American child is more likely to hold anti-authoritarian values as an
adult. An American adult may still have inchoate feelings of respect for some
elders and might even find it hard to address some elders by first name (see
Brown & Ford, 1964). But our claim is that the universal (and incomplete)
first draft of the moral mind gets filled in and revised so that the child can suc-
cessfully navigate the moral “matrix” he or she actually experiences.
This is why we chose the architectural metaphor of a “foundation.” Ima-
gine that thousands of years ago, extraterrestrial aliens built 100 identical
monumental sites scattered around the globe. But instead of building entire
buildings, they just built five solid stone platforms, in irregular shapes, and
left each site like that. If we were to photograph those 100 sites from the air
today, we had probably be able to recognize the similarity across the sites,
even though at each site people would have built diverse structures out of
local materials. The foundations are not the finished buildings, but the founda-
tions constrain the kinds of buildings that can be built most easily. Some
societies might build a tall temple on just one foundation, and let the other
foundations decay. Other societies might build a palace spanning multiple
foundations, perhaps even all five. You cannot infer the exact shape and
number of foundations by examining a single photograph, but if you collect
photos from a few dozen sites, you can.
Similarly, the moral foundations are not the finished moralities, although they
constrain the kinds of moral orders that can be built. Some societies build
their moral order primarily on top of one or two foundations. Others use
all five. You cannot see the foundations directly, and you cannot infer
the exact shape and number of foundations by examining a single culture’s
morality. But if you examine ethnographic, correlational, and experimental
data from a few dozen societies, you can. And if you look at the earliest
emergence of moral cognition in babies and toddlers, you can see some
of them as well (as we will show in Section 4.2). MFT is a theory about
the universal first draft of the moral mind and about how that draft gets
revised in variable ways across cultures.
2.3. Intuitionism: Intuitions come first, strategic

reasoning second
Compared to the explicit deliberative reasoning studied by Kohlberg, moral
judgments, like other evaluative judgments, tend to happen quickly
(Zajonc, 1980; see review in Haidt, 2012, chapter 3). Social psychological
research on moral judgment was heavily influenced by the “automaticity
revolution” of the 1990s. As Bargh and Chartrand (1999, p. 462) put it:
“most of a person’s everyday life is determined not by their conscious inten-
tions and deliberate choices but by mental processes that are put into motion
by features of the environment that operate outside of conscious awareness
and guidance.” They noted that people engage in a great deal of conscious
thought, but they questioned whether such thinking generally causes judg-
ments or follows along after judgments have already been made. Impressed
by the accuracy of social judgments based on “thin slices” of behavior
(Ambady & Rosenthal, 1992), they wrote: “So it may be, especially for eval-
uations and judgments of novel people and objects, that what we think we
are doing while consciously deliberating in actuality has no effect on the out-
come of the judgment, as it has already been made through relatively imme-
diate, automatic means” (Bargh & Chartrand, 1999, p. 475).
Drawing on this work (including Nisbett & Wilson, 1977; Wegner &
Bargh, 1998), Haidt (2001) formulated the Social Intuitionist Model
(SIM) and defined moral intuition as:
the sudden appearance in consciousness, or at the fringe of consciousness, of an

evaluative feeling (like–dislike, good–bad) about the character or actions of a per-
son, without any conscious awareness of having gone through steps of search,
weighing evidence, or inferring a conclusion. (Haidt & Bjorklund, 2008, p. 188, mod-
ified from Haidt, 2001)
In other words, the SIM proposed that moral evaluations generally occur rap-
idly and automatically, products of relatively effortless, associative, heuristic
processing that psychologists now refer to as System 1 thinking (Kahneman,
2011; Stanovich & West, 2000; see also Bastick, 1982; Bruner, 1960; Simon,
1992, for earlier analyses of intuition that influenced the SIM). Moral evalu-
ation, on this view, is more a product of the gut than the head, bearing a closer
resemblance to esthetic judgment than principle-based reasoning.
This is not to say that individuals never engage in deliberative moral rea-
soning. Rather, Haidt’s original formulation of the SIM was careful to state
that this kind of effortful System 2 thinking, while seldom the genesis of our
moral evaluations, was often initiated by social requirements to explain,
defend, and justify our intuitive moral reactions to others. This notion that
moral reasoning is done primarily for socially strategic purposes rather than
to discover the honest truth about who did what to whom, and by what stan-
dard that action should be evaluated, is the crucial “social” aspect of the SIM.
We reason to prepare for social interaction in a web of accountability concerns
(Dunbar, 1996; Tetlock, 2002). We reason mostly so that we can support our
judgments if called upon by others to do so. As such, our moral reasoning, like
our reasoning about virtually every other aspect of our lives, is motivated
(Ditto, Pizarro, & Tannenbaum, 2009; Kunda, 1990). It is shaped and
directed by intuitive, often affective processes that tip the scales in support
of desired conclusions. Reasoning is more like arguing than like rational, dis-
passionate deliberation (Mercier & Sperber, 2010), and people think and act
more like intuitive lawyers than intuitive scientists (Baumeister & Newman,
1994; Ditto et al., 2009; Haidt, 2007a, 2007b, 2012).
The SIM is the prequel to MFT. The SIM says that most of the action in
moral judgment is in rapid, automatic moral intuitions. These intuitions
were shaped by development within a cultural context, and their output
can be edited or channeled by subsequent reasoning and self-presentational
concerns. Nonetheless, moral intuitions tend to fall into families or catego-
ries. MFT was designed to say exactly what those categories are, why we are
so morally sensitive to a small set of issues (such as local instances of unfairness

or disloyalty), and why these automatic moral intuitions vary across cultures.
And this brings us to the fourth claim of MFT.
2.4. Pluralism: There were many recurrent social challenges,

so there are many moral foundations
Evolutionary thinking encourages pluralism. As Cosmides and Tooby (1994,
p. 91) put it: “Evolutionary biology suggests that there is no principled reason
for parsimony to be a design criterion for the mind.” Evolution has often been
described as a tinkerer, cobbling together solutions to challenges out of what-
ever materials are available (Marcus, 2008). Evolutionary thinking also encour-
ages functionalism. Thinking is for doing (Fiske, 1992; James, 1890/1950), and
so innate mental structures, such as the moral foundations, are likely3 to be
responses to adaptive challenges that faced our ancestors for a very long time.
Table 2.1 lays out our current thinking. The first row lists five
longstanding adaptive challenges that faced our ancestors for millions of
years, creating conditions that favored the reproductive success of individ-
uals who could solve the problems more effectively. For each challenge, the
most effective modules were the ones that detected the relevant patterns in
the social world and responded to them with the optimal motivational pro-
file. Sperber (1994) refers to the set of all objects that a module was
“designed”4 to detect as the proper domain for that module. He contrasts
the proper domain with the actual domain, which is the set of all objects that
nowadays happens to trigger the module. But because these two terms are
sometimes hard for readers to remember, we will use the equivalent terms
offered by Haidt (2012): the original triggers and the current triggers.
We will explain the first column—the Care/harm foundation, in some
detail, to show how to read the table. We will then explain the other four
foundations more briefly. We want to reiterate that we do not believe these
are the only foundations of morality. These are just the five we began with—
the five for which we think the current evidence is best. In Section 4.2, we
will give criteria that can be used to evaluate other candidate foundations.
2.4.1 The Care/harm foundation

All mammals face the adaptive challenge of caring for vulnerable offspring for
an extended period of time. Human children are unusually dependent, and for
an unusually long time. It is hard to imagine that in the book of human nature,
3
Spandrels aside (Gould & Lewontin, 1979).
4
Evolution is a design process; it is just not an intelligent design process. See Richerson and Boyd (2005).
Table 2.1 The original five foundations of intuitive ethics
Foundation Care/harm Fairness/cheating Loyalty/betrayal Authority/subversion Sanctity/degradation
Adaptive Protect and Reap benefits of Form cohesive Forge beneficial Avoid
challenge care for two-way coalitions relationships within communicable
children partnerships hierarchies diseases
Original Suffering, Cheating, Threat or Signs of high and low Waste products,
triggers distress, or cooperation, challenge to rank diseased people
neediness deception group
expressed by
one’s child
Current Baby seals, Marital fidelity, Sports teams, Bosses, respected Immigration,
triggers cute cartoon broken vending nations professionals deviant sexuality
characters machines
Characteristic Compassion Anger, gratitude, Group pride, Respect, fear Disgust
emotions for victim; guilt rage at traitors
anger at
perpetrator
Relevant Caring, Fairness, justice, Loyalty, Obedience, deference Temperance,
virtues kindness trustworthiness patriotism, self- chastity, piety,
sacrifice cleanliness
Adapted from Haidt (2012).
the chapter on mothering is completely blank—not structured in advance of

experience—leaving it up to new mothers to learn from their culture, or from
trial and error, what to do when their baby shows signs of hunger or injury.
Rather, mammalian life has always been a competition in which females
whose intuitive reactions to their children were optimized to detect signs
of suffering, distress, or neediness raised more children to adulthood than
did their less sensitive sisters. Whatever functional systems made it easy and
automatic to connect perceptions of suffering with motivations to care, nur-
ture, and protect are what we call the Care/harm foundation.
The original triggers of the Care/harm foundation are visual and audi-
tory signs of suffering, distress, or neediness expressed by one’s own child.
But the perceptual modules that detect neoteny can be activated by other
children, baby animals (which often share the proportions of children),
stuffed animals and cartoon characters that are deliberately crafted to have
the proportions of children, and stories told in newspapers about the suffer-
ing of people (even adults) far away. There are now many ways to trigger
feelings of compassion for victims, an experience that is often mixed with
anger toward those who cause harm.
But these moral emotions are not just private experiences. In all societies,
people engage in gossip—discussions about the actions of third parties that
are not present, typically including moral evaluations of those parties’ actions
(Dunbar, 1996). And as long as people engage in moral discourse, they
develop virtue terms. They develop ways of describing the character and
actions of others with reference to culturally normative ideals. They develop
terms such as “kind” and “cruel” to describe people who care for or harm
vulnerable others. Virtues related to the Care foundation may be highly
prized and elaborated in some cultures (such as among Buddhists); less so
in others (e.g., classical Sparta or Nazi Germany; Koonz, 2003).
2.4.2 The Fairness/cheating foundation

All social animals face recurrent opportunities to engage in nonzero-sum
exchanges and relationships. Those whose minds are organized in advance
of experience to be highly sensitive to evidence of cheating and cooperation,
and to react with emotions that compel them to play “tit for tat” (Trivers,
1971), had an advantage over those who had to figure out their next move
using their general intelligence. (See Frank, 1988, on how rational actors
cannot easily solve “commitment problems,” but moral emotions can.)
The original triggers of the Fairness/cheating foundation involved acts of
cheating or cooperation by one’s own direct interaction partners, but the
current triggers of the foundation can include interactions with inanimate

objects (e.g., you put in a dollar, and the machine fails to deliver a soda),
or interactions among third parties that one learns about through gossip.
People who come to be known as good partners for exchange relationships
are praised with virtue words such as fair, just, and trustworthy.
2.4.3 The Loyalty/betrayal foundation

Chimpanzee troops compete with other troops for territory (Goodall,
1986); coalitions of chimps compete with other coalitions within troops
for rank and power (de Waal, 1982). But when humans developed lan-
guage, weapons, and tribal markers, such intergroup competition became
far more decisive for survival. Individuals whose minds were organized in
advance of experience to make it easy for them to form cohesive coalitions
were more likely to be part of winning teams in such competitions.5 Sherif,
Harvey, White, Hood, & Sherif (1961/1954) classic Robber’s Cave study
activated (and then deactivated) the original triggers of the loyalty founda-
tion. Sports fandom and brand loyalty are examples of how easily modern
consumer culture has built upon the foundation and created a broad set of
current triggers.
2.4.4 The Authority/subversion foundation

Many primates, including chimpanzees and bonobos, live in dominance
hierarchies, and those whose minds are structured in advance of experience
to navigate such hierarchies effectively and forge beneficial relationships
upward and downward have an advantage over those who fail to perceive
or react appropriately in these complex social interactions (de Waal, 1982;
Fiske, 1991). The various modules that comprise the Authority/subversion
foundation are often at work when people interact with and grant legitimacy
to modern institutions such as law courts and police departments, and to
bosses and leaders of many kinds. Traits such as obedience and deference
are virtues in some subcultures—such as among social conservatives in
the United States—but can be seen as neutral or even as vices in others—
such as among social liberals (Frimer, Biesanz, Walker, & MacKinlay, in
press; Haidt & Graham, 2009; Stenner, 2005).
5
There is an intense debate as to whether this competition of groups versus groups counts as group-level
selection, and whether group-level selection shaped human nature. On the pro side, see Haidt
(2012), Chapter 9. On the con side, see Pinker (2012).
2.4.5 The Sanctity/degradation foundation

Hominid history includes several turns that exposed our ancestors to greater
risks from pathogens and parasites, for example, leaving the trees behind and
living on the ground; living in larger and denser groups; and shifting to a
more omnivorous diet, including more meat, some of which was scavenged.
The emotion of disgust is widely thought to be an adaptation to that pow-
erful adaptive challenge (Oaten, Stevenson, & Case, 2009; Rozin, Haidt, &
McCauley, 2008). Individuals whose minds were structured in advance of
experience to develop a more effective “behavioral immune system”
(Schaller & Park, 2011) likely had an advantage over individuals who had
to make each decision based purely on the sensory properties of potential
foods, friends, and mates. Disgust and the behavioral immune system have
come to undergird a variety of moral reactions, for example, to immigrants
and sexual deviants (Faulkner, Schaller, Park, & Duncan, 2004; Navarrete &
Fessler, 2006; Rozin et al., 2008). People who treat their bodies as temples
are praised in some cultures for the virtues of temperance and chastity.
In sum, MFT is a nativist, cultural-developmentalist, intuitionist, and
pluralist approach to the study of morality. We expect—and welcome—
disagreements about our particular list of foundations. But we think that
our general approach to the study of morality is well justified and is consis-
tent with recent developments in many fields (e.g., neuroscience and devel-
opmental psychology, as we will show in Section 4). We think it will stand
the test of time.
As for the specific list of foundations, we believe the best method for
improving it is to go back and forth between theory and measurement.
In the next section, we will show how our initial five foundations have been
measured and used in psychological studies.
3. EMPIRICAL FINDINGS
In this chapter, we argue for the pragmatic validity of MFT, and of
moral pluralism in general. Debates over our theoretical commitments—
such as nativism and pluralism—can go on for centuries, but if a theory pro-
duces a steady stream of novel and useful findings, that is good evidence for
its value. MFT has produced such a stream of findings, from researchers both
within and outside of social psychology. Through its theoretical constructs,
and the methods developed to measure them, MFT has enabled empirical
advances that were not possible using monistic approaches. In this section,
we review some of those findings, covering work on political ideology,
relations between foundational concerns and other psychological constructs,

cross-cultural differences, intergroup relations, and implicit processes in
moral cognition.
3.1. Methods and measures

In a provocative article titled “There is nothing so theoretical as a good
method,” Greenwald (2012) argued that while theory development can bring
about new methods, method development is just as crucial (if not more so) for
the advancement of psychological theory. While MFT’s origins were in
anthropology and evolutionary theory, its development has been inextricably
linked with the creation and validation of psychological methods by which to
test its claims (and, when necessary, revise them accordingly). In fact, we see
MFT’s current and future development being one of method-theory coevolution,
with theoretical constructs inspiring the creation of new ways to measure
them, and data from the measurements guiding development of the theory.
Although a detailed description of all methods and measures created to test
MFT’s constructs is beyond the scope of this chapter, researchers interested in
what tools are available can find brief descriptions and references in Table 2.2.
As the table indicates, four kinds of MFT measures have been developed: (1)
Self-report surveys—Although MFT is fundamentally about moral intuitions,
these have been the most widely used by far, mostly to describe individual
and cultural differences in endorsed moral concerns. (We note that according
to most definitions of intuition, including the one we gave in Section 2.3,
intuitions are available to consciousness and explicit reporting; it is the
Table 2.2 Methods developed to measure MFT's constructs

Method Description References
Self-report scales
Moral Foundations Ratings of the moral relevance of Graham, Nosek,
Questionnaire foundation-related considerations Haidt, Iyer, Koleva,
(part 1); agreement with statements and Ditto (2011)
supporting or rejecting foundation-
related concerns
Moral Foundations Reports of how much one would Graham and Haidt
Sacredness Scale need to be paid to violate the (2012)
foundations in different ways
(including an option to refuse the
offer for any amount of money)
Table 2.2 Methods developed to measure MFT's constructs—cont'd

Method Description References
Implicit measures
Evaluative priming Foundation-related vice words (hurt, Graham (2010)
cruel, cheat, traitor, revolt, sin) used (adapted from
as primes flashed for 150 ms before Ferguson, 2007)
positive or negative adjective targets
Affect Misattribution Pictures representing foundation- Graham (2010)
Procedure related virtues and vices flashed for (adapted from
150 ms before Chinese characters, Payne, Cheng,
which participants rate as more or Govorun, &
less positive than other characters Stewart, 2005)
Foundation Tradeoff Quick dichotomous responses to Graham (2010)
Task “which is worse?” task pitting
foundation violations against each
other
Psychophysiological and neuroscience methods
Facial Measurement of affective Cannon, Schnall,
electromyography microexpressions while hearing and White (2011)
sentences describing actions
supporting or violating foundations
Time-specified Sentences presented one word at a Graham (2010)
stimuli for time, with critical word indicating (adapted from van
psychophysiological moral opinion supporting or Berkum, Holleman,
studies rejecting a foundation Nieuwland, Otten,
& Murre, 2009)
Neuroimaging Scenarios describing possible Young and Saxe
vignettes violations of Care (assault) or Sanctity (2011)
(incest), varying intent and outcome,
for use in fMRI studies
Text analysis
Moral Foundations Dictionary of foundation-related Graham, Haidt, and
Dictionary virtue and vice words, for use with Nosek (2009)
Linguistic Inquiry and Word Count
program (Pennebaker, Francis, &
Booth, 2003)
mechanisms that give rise to the intuition that are inaccessible.) (2) Implicit
measures—Reaction time and other methods of implicit social cognition have
been modified to bypass self-report and capture reactions to foundation-
related words, sentences, and pictures (see Section 3.5.1). (3) Psychophysiolog-
ical and neuroscience methods—These are also intended to bypass self-report, and
measure nonconscious and affective reactions more directly, via facial micro-
expressions, event-related potentials, or neuroimaging (see Section 3.5.2). (4)
Text analysis—The Moral Foundations Dictionary has been useful for measuring
foundation-related word use in a wide range of applications and disciplines,
from computer science analyses of blogs (Dehghani, Gratch, Sachdeva, &
Sagae, 2011) to digital humanities analyses of eighteenth-century texts
(Pasanek, 2009) to political science analyses of the discourse of political elites
(Clifford & Jerit, in press). The many methods developed have provided ini-
tial convergent and discriminant validity for our pluralistic model (see e.g.,
Graham et al., 2011), and several of them demonstrate the intuitive nature
of moral judgment. Materials for most of the methods described in
Table 2.2 can be found at www.MoralFoundations.org.
3.2. Moral foundations and political ideology

In his 1992 speech to the Republican National Convention, Pat Buchanan
declared that the United States was engaged in a “cultural war” that was “as
critical to the kind of nation we shall be as the Cold War itself.” Exempli-
fying a thesis laid out in less polemic terms a year earlier by Hunter (1991),
Buchanan described a battle between two competing moral visions for
America. The first championed the virtues of American exceptionalism, tra-
ditional families and institutions, and Judeo-Christian sexual propriety
(Hunter called this the “orthodox” worldview). The second vision, in
Buchanan’s dismissive portrayal, was determined to undermine these
time-tested institutions and values with support for gay and abortion rights,
a squeamish relationship with American power and moral authority, and a
penchant for favoring corrosive welfare policies and the habitats of spotted
owls over the homes and jobs of hardworking Americans (Hunter called this
the “progressive” worldview). In the three decades, since Buchanan’s open-
ing salvo, there can be little doubt that this cultural divide between conser-
vative and liberal moral sensibilities has only become deeper and more
entrenched in American politics.
MFT was created for research in cultural psychology, not political psy-
chology. Haidt and Joseph (2004) focused on variation in virtue concepts
across cultures and eras. The list of foundations was not reverse-engineered
from known differences between American liberals and conservatives. Yet

the theory mapped on closely and easily to the two sides of the culture war
described by Buchanan and by Hunter (1991). These were the first empirical
findings produced with MFT (Haidt & Graham, 2007), and these are the
findings for which the theory is best known today, so we begin our review
with them.
3.2.1 Ideology in five dimensions

MFT’s deepest roots are in the work of Richard Shweder, who showed that
the moral domain is broader in India than among educated respondents in
the United States (Shweder et al., 1987). Now that we have the terminology
of Henrich, Heine, and Norenzayan (2010), we can say that the moral
domain in WEIRD cultures (Western, Educated, Industrialized, Rich,
and Democratic) is fairly narrow, comparatively speaking. It focuses on
protecting individuals from harm and exploitation. In most traditional soci-
eties, however, the moral domain is broader, including concerns about
protecting groups, institutions, traditions, and the moral order more gener-
ally. Haidt et al. (1993) confirmed Shweder’s basic finding and showed that it
holds across social classes in the United States and Brazil: richer people have a
narrower moral domain. Haidt and Hersh (2001) provided the first evidence
that Shweder’s basic argument applied across the political spectrum too: in a
small sample of college students who were interviewed about sexual moral-
ity, conservatives had a broader moral domain, making greater use of
Shweder’s ethics of community and divinity.
Shweder’s three ethics translate directly into the five foundations (which
were derived in part from those three ethics), leading Haidt and Graham
(2007) to make the simple prediction that liberals would show greater reliance
than conservatives upon the Care and Fairness foundations (which support the
moral discourse of the ethics of autonomy), whereas conservatives would show
greater reliance upon the Loyalty and Authority foundations (which support
Shweder’s ethic of community) and the Sanctity foundation (Shweder’s ethic
of divinity). To test this prediction, Graham, Haidt, and Nosek (2009) created
an early draft of the Relevance scale (see Table 2.2; see also Graham et al., 2011).
They found support for their prediction, and this basic pattern has been found in
many subsequent studies, using many different methods (see Figure 2.1). Haidt
and Graham (2007) suggested that MFT could help to explain many aspects of
the culture war, including the specific issues that become battlefields, the intrac-
tability of the debates, and the inability of the two sides to even understand each
other (because their moral visions were based on deep differences—differences
5
Relevance to moral decisions (0 = never, 5 = always)
(0 = strongly disagree, 5 = strongly agree)

Agreement with moral statements
4
4
3
3
2
2
Care Care
1 Fairness 1 Fairness
Loyalty Loyalty
Authority Authority
Sanctity Sanctity
0 0
Strongly
liberal
Moderately
liberal
Slightly
liberal
Neutral
(moderate)
Slightly
conservative
Moderately
conservative
Strongly
conservative
Strongly
liberal
Moderately
liberal
Slightly
liberal
Neutral
(moderate)
Slightly
conservative
Moderately
conservative
Strongly
conservative
Self-reported political identity Self-reported political identity
8
Average amount required to violate taboos
Care
Fairness
2
Loyalty
Authority
Sanctity
1
Liberal
Conservative
Slightly liberal
Neutral
Very Liberal
Slightly
conservative
Very
conservative
Self-reported political identity
Figure 2.1 Ideological differences in foundation endorsement across three methods.

Adapted from Graham, Haidt, and Nosek (2009).
in the very foundations upon which moral arguments could rest). Consistent
with the intuitionist tradition, arguments about culture-war issues such as gay
marriage, abortion, art, and welfare spending should not be expected to influ-
ence or convince people on the other side, because attitudes about specific issues
are based on deep intuitions, not on the specific reasons put forth during a debate.
A number of studies using a variety of different methods and samples, con-
ducted by several different research groups, have now replicated that first
empirical finding. Graham et al. (2009), for example, used four different
methods and consistently found that liberals valued Care and Fairness more than
did conservatives, whereas conservatives valued Loyalty, Authority, and Sanc-
tity more than did liberals (see Figure 2.1). Using a simple self-report political
orientation scale (very liberal to very conservative) and examining large Internet
samples, Graham et al. (2009) show this pattern in explicit judgments of moral
relevance (upper left panel, Figure 2.1), agreement with foundation-relevant
moral statements (upper right panel, Figure 2.1), and willingness to engage
in foundation-related “taboo” acts for money (bottom panel, Figure 2.1). In
each case, care and fairness are valued highly across the political spectrum, with
liberals on average endorsing them slightly more than conservatives. Loyalty,
Authority, and Sanctity, in contrast, show a clear linear increase in importance
moving from extreme liberals to extreme conservatives. In a fourth study,
Graham et al. (2009) found the same pattern of liberal-conservative differences
comparing the frequency of foundation-related words used in the sermons of
liberal and conservative churches (see Table 2.2).
Additional evidence of the robustness of this basic pattern of foundation dif-
ferences is reported by Graham, Nosek, and Haidt (2012), who obtained the
same results in a representative sample of U.S. citizens. Graham et al. (2011) have
also replicated this ideological pattern using respondents at YourMorals.org
from 11 different world regions (see Section 3.4 and Table 2.3).
Finally, McAdams et al. (2008) conducted life narrative interviews with a
group of highly religious and politically engaged adults and coded their
responses for themes related to the five moral foundations. They found what
they characterized as “strong support” for MFT:
When asked to describe in detail the nature and development of their own religious
and moral beliefs, conservatives, and liberals engaged in dramatically different
forms of moral discourse. Whereas conservatives spoke in moving terms about
respecting authority and order, showing deep loyalty to family and country,
and working hard to keep the self pure and good, liberals invested just as much
emotion in describing their commitments to relieve the suffering of others and their
concerns for fairness, justice, and equality. (McAdams et al., 2008, p. 987).
3.2.2 Personality–morality–ideology linkages

MFT views individual and group differences in reliance on the various moral
foundations as emerging from the interactions of differences in biology, cul-
tural socialization, and individual experience (see Haidt, 2012, chapter 12).
A useful framework for conceptualizing these interactions is McAdams’
three-level model of personality (1995) (McAdams & Pals, 2006). At Level 1
Table 2.3 Foundation correlations with political ideology by world area
Western Eastern Latin Middle South East Southeast
USA UK Canada Australia Europe Europe America Africa East Asia Asia Asia Average
N 80,322 2579 4314 1563 3766 888 1345 153 575 884 479 550
Care 0.35 0.25 0.31 0.28 0.22 0.17 0.16 0.04 0.19 0.14 0.19 0.12 0.20
Fairness 0.44 0.40 0.36 0.38 0.33 0.28 0.33 0.35 0.32 0.21 0.24 0.29 0.32
Loyalty 0.47 0.42 0.34 0.44 0.35 0.35 0.32 0.39 0.42 0.33 0.28 0.33 0.37
Authority 0.56 0.51 0.50 0.53 0.47 0.43 0.46 0.51 0.56 0.42 0.37 0.48 0.48
Sanctity 0.58 0.46 0.47 0.52 0.46 0.45 0.48 0.51 0.51 0.45 0.42 0.49 0.49
Adapted from Graham et al. (2011)
are dispositional traits such as the Big 5. These are global, decontextualized
traits that describe broad patterns of cognitive or emotional responding.
At Level 2 are what McAdams calls characteristic adaptations, including values,
goals, and moral strivings that are often reactions (or adaptations) to the con-
texts and challenges an individual encounters. Characteristic adaptations are
therefore more conditional and domain-specific than dispositional traits and
are thus more variable across life stages and situational contexts. Finally, at
Level 3 in McAdams’s framework are integrative life stories—the personal nar-
ratives that people construct to make sense of their values and beliefs. For
many people, these life stories include an account of the development of
their current moral beliefs and political ideology. Haidt, Graham, and
Joseph (2009) elaborated McAdams’ third level for work in political psy-
chology by pointing out that many such stories are not fully self-authored,
but rather are often “borrowed” from ideological narratives and stereotypes
commonly held in the culture.
We view the moral and personality traits measured by our various
methods (as summarized in Table 2.2) as Level 2 characteristic adaptations,
linked closely to particular dispositional traits (Level 1). We cannot measure
moral foundations directly—we cannot see the “first draft” of the moral
mind. All we can do is read the finished books and quantify the differences
among individuals and groups. All we can do is measure the morality of a
person and quantify the degree to which that person’s morality is based
on each foundation. (We sometimes say that a person scored high on a par-
ticular foundation, but that is a shorthand way of saying that their morality, as
we measure it, relies heavily on virtues and concepts related to that founda-
tion.) An individual’s morality is constructed as they grow up in a particular
culture, with particular life experiences. But two siblings who bring different
dispositional traits to otherwise similar contexts and experiences will develop
different moral and political characteristic adaptations. As young adults, they
will then find different ideological narratives compelling and may come to
self-identify as members of different political parties.
For example, substantial evidence suggests that political conservatism is
associated with personality characteristics that incline individuals toward a
general resistance to novelty and change. In a comprehensive meta-analysis
of the psychological correlates of conservatism, Jost, Glaser, Kruglanski, and
Sulloway (2003) found that, compared to liberals, conservatives have higher
needs for order, structure, and closure, and report lower levels of openness to
experience. Conservatives have been found to respond less positively to
novel stimuli at physiological and attentional levels as well (Amodio, Jost,
Master, & Yee, 2007; Hibbing & Smith, 2007; Oxley et al., 2008; Shook &
Fazio, 2009). Similarly, a growing body of literature has revealed a relation
between greater political conservatism and heightened levels of disgust sen-
sitivity (Dodd et al., 2012; Helzer & Pizarro, 2011; Inbar, Pizarro, & Bloom,
2009; Inbar, Pizarro, Iyer, & Haidt, 2012; Smith, Oxley, Hibbing, Alford, &
Hibbing, 2011). Together, this constellation of dispositional tendencies may
provide the emotional infrastructure underlying conservative reverence for
long-established institutions and highly structured systems of social hierar-
chy and sexual propriety. Conversely, individuals with lower need for struc-
ture, greater openness to experience, and dampened disgust sensitivity
should be less anxious about challenging traditional authority structures, life-
style, and sexual practices. These dispositional tendencies may in turn afford
greater attraction to liberal policy positions seeking to “reform” traditional
values and institutions to reflect greater equality for historically oppressed
social groups and a less restrictive view of sexual purity and moral contam-
ination more generally.
Providing empirical support for the causal connections between person-
ality characteristics, moral concerns, and political ideology is a challenging
task, and more research in this area is clearly needed. A small set of studies,
however, have directly examined these types of associations. Lewis and Bates
(2011) measured the Big Five personality traits, moral foundations, and
political ideology and found that higher scores on Care–Fairness were
related to greater openness, neuroticism, and agreeableness, and that higher
Loyalty–Authority–Sanctity scores were associated with greater conscien-
tiousness and extraversion, and lower levels of neuroticism. Importantly,
and consistent with McAdams’ three-level personality model, moral foun-
dation endorsements mediated the relationship between Big Five traits and
political ideology.
In a similar study, Hirsh, DeYoung, Xu, and Peterson (2010) used a
more fine-grained measure of the Big Five personality traits that separates
each trait into two separate “aspects” (DeYoung, Quilty, & Peterson,
2007). Like Lewis and Bates (2011), they found an overall measure of agree-
ableness to be a significant predictor of greater endorsement of the Care and
Fairness foundations, but that when examined at the level of aspects, this
relation was limited to the aspect of agreeableness they term compassion.
The other aspect of agreeableness, politeness, was not related to Care–
Fairness scores but was, in fact, predictive of higher scores on the Authority
foundation. Also, where Lewis and Bates (2011) found openness to be a sig-
nificant predictor of Care–Fairness, Hirsh et al. (2010) found no significant
relation, but they did find a negative relation between openness (particularly
the intellect aspect) and the Authority and Sanctity foundations. Hirsh et al.
(2010) also found an association between greater overall conscientiousness
and endorsement of Loyalty, Authority, and Sanctity foundations, but these
relations were driven only by the orderliness (not the industriousness) aspect
of that trait. Subtle differences between these and the Lewis and Bates (2011)
findings notwithstanding, the Hirsh et al. (2010) findings are consistent with
the general thrust of MFT, and their study again provides evidence that
moral foundation endorsements mediated the relationships between person-
ality factors and political ideology.
Finally, in an attempt to integrate research on conservative sensitivity to
threatening stimuli with MFT, Van Leeuwen and Park (2009) examined
whether a conservative pattern of moral foundation endorsement mediated
the relationship between perceived social dangers and political conservatism.
They found that the tendency to emphasize Loyalty, Authority, and Sanctity
over Care and Fairness was related to both explicit and implicit conservatism
in the expected directions, and that it also partially mediated the relationship
between Belief in a Dangerous World and conservatism. The authors argue
that these results suggest that a basic inclination to perceive the environment
as dangerous may lead to greater endorsement of the Loyalty, Authority, and
Sanctity foundations, perhaps due to the perceived protection these group-
oriented values seem to provide.
3.2.3 Political stereotypes and interpersonal judgment

It has often been said that politics is perception. Do the relations between
moral foundations and political ideology have implications for how people
perceive and make judgments about groups and individuals? Do people rec-
ognize the moral differences between liberals and conservatives? Do liberal
and conservative moral profiles predict what characteristics they will view
favorably in others?
Graham et al. (2011) addressed some of these questions by examining
whether people favored or disfavored members of social groups that were
conceptually related to the five moral foundations. The researchers began
by categorizing 27 social groups according to the moral foundations they
exemplify, for example, ACLU members (Fairness), police officers (Author-
ity), and virgins (Sanctity). They found that participants’ attitudes toward
these groups were predicted most strongly by their endorsement of the
corresponding moral foundations, even when controlling for political ide-
ology. In other words, knowing a person’s MFQ scores gives you important
information, over and above their ideology, about their social group prej-
udices. These results speak to the tight relationship between social and moral
judgment, while also demonstrating the predictive and discriminant validity
of the five foundations.
Graham, Nosek, et al. (2012) used MFT to examine the moral stereotypes
liberals and conservatives hold about each other. Participants filled out the
MFQ either normally, or else as a “typical” liberal, or else as a “typical” con-
servative. Overall, participants correctly simulated the general liberal-
conservative pattern predicted by MFT. That is, the typical liberal scores were
higher than the typical conservative scores on Care and Fairness, and the typical
conservative scores were higher than the typical liberal scores on Loyalty,
Authority, and Sanctity. However, participants’ estimations of these differences
were exaggerated. In fact, the differences in moral foundation scores that par-
ticipants reported for the typical liberal and the typical conservative were sig-
nificantly larger than the actual differences observed between even the most
extreme partisans. Although participants who identified as liberals, moderates,
and conservatives all exaggerated these stereotypes, they did so to varying
degrees. Liberals, more than conservatives and moderates, reported the most
exaggerated stereotypes of political partisans when estimating all five founda-
tions. Most importantly, conservatives tended to be relatively accurate in their
beliefs about how much liberals valued Care and Fairness, but liberals estimated
that conservatives valued these foundations far less than they actually did.
MFT’s pluralistic approach thus allows not only for a better understanding of
the moral differences between liberals and conservatives but also for a more
nuanced understanding of the moral stereotypes that contribute to the seem-
ingly intractable nature of partisan conflict.
In terms of judgments of individuals rather than groups, Federico,
Weber, Ergun, and Hunt (in press) asked two groups of respondents (pro-
fessors solicited from liberal and conservative colleges and visitors to
Mechanical Turk) to evaluate the extent to which 40 of the most influential
people of the twentieth century were “moral exemplars.” A moral exemplar
was defined simply as “a highly moral person.” The target individuals had
previously been rated by a separate sample of social science professors as
to how much each individual embodied each of the five moral foundations.
The results were generally quite consistent with the predictions of MFT,
although subtle and important differences did emerge. Overall, there was
substantial agreement across the ideological spectrum on what led an indi-
vidual to be perceived as virtuous, with both liberal and conservative
respondents relying most heavily in their moral evaluations on the targets’
embodiment of the Care, Fairness, and Sanctity foundations. Ideological

agreement regarding the moral importance of Care and Fairness follows
directly from MFT, but the importance liberals placed on the Sanctity foun-
dation is more surprising (although it was only a significant predictor of lib-
eral moral evaluations in the academic sample). Also consistent with MFT,
liberals were more likely than conservatives to favor those individuals who
espoused virtues related to the Care and Fairness foundations, while conser-
vatives were more likely than liberals to favor those who personified virtues
related to Authority and Sanctity. The most important divergence from the
predictions of MFT was that target individuals’ embodiment of Loyalty and
Authority had no significant effect on judgments of virtuousness, even for
conservative respondents. In fact, Authority was actually found to be a neg-
ative predictor of liberals’ moral evaluations, suggesting that those on the
political left may perceive the embodiment of Authority as more vice than
a virtue. Frimer et al. (in press) conclude from their findings that Care, Fair-
ness, and Sanctity are core foundations of moral evaluation but that Loyalty
and Authority may play more complicated, interactive roles that need to be
unpacked by future research.
MFT has even been useful in understanding preferences for individual polit-
ical candidates. Iyer, Graham, Koleva, Ditto, and Haidt (2010) compared two
similar groups of Democrats during the 2008 Democratic Primary: supporters
of Hillary Clinton and supporters of Barack Obama. Although both candidates
were Democrats with only subtle policy differences, their supporters differed
on several individual difference measures (psychopathic personality, moral rel-
ativism, empathy, and global concern for others). Most importantly, endorse-
ment of the moral foundations predicted which candidate participants were
more likely to favor, even when controlling for age, gender, education, and
self-placement on the liberal-conservative dimension. Specifically, Clinton
supporters showed a more “conservative” profile of moral foundation endorse-
ment, as greater endorsement of both the Loyalty and Authority foundations
predicted Clinton favorability. Relative favorability toward Obama, on the
other hand, was predicted by greater endorsement of the Fairness foundation.
This pattern makes sense given that Clinton polled better with the relatively
conservative white working class.
3.2.4 Beyond liberal and conservative

The research discussed thus far describes ideological differences in reliance on
the moral foundations as if all individuals fit neatly along a single liberal-
conservative continuum. However, political ideology is a complex and
multifaceted construct that can be understood along multiple dimensions. For

example, one popular method is to distinguish economic and social political
preferences (Conover & Feldman, 1981; Duckitt, 2001; McClosky & Zaller,
1984; Weber & Federico, 2007). MFT offers the opportunity to create a five-
dimensional space, and then to examine whether people tend to cluster into
some regions and not others.
Haidt et al. (2009) investigated this possibility by performing a cluster
analysis of over 20,000 American participants who completed the Moral
Foundations Questionnaire. They found support for a four-cluster solution,
which identified four groups with distinct moral profiles (see Figure 2.2).
The first group, labeled “secular liberals,” scored the highest on Care and
Fairness, and they scored very low on Loyalty, Authority, and Sanctity. This
group also scored the highest on Openness to Experience and lowest on
Right Wing Authoritarianism and Social Dominance Orientation, a pattern
that typically exemplifies American liberalism. They also reported high
levels of atheism. By contrast, the group labeled “social conservatives”
showed a nearly opposite profile of results. Social conservatives were lowest
on the Care and Fairness foundations and very high on the other three. They
were low on Openness to Experience, high on both Right Wing Author-
itarianism and Social Dominance Orientation, and they reported the most
frequent religious attendance.
5.00
4.00
C F
Moral foundation valuation
C
F
3.00 F A
C A L
L S C
F S
2.00
A
L A L
1.00 S
S
0.00
Cluster 1: Secular Cluster 2: Cluster 3: The Cluster 4: Social

liberals Libertarians religious left conservatives
Figure 2.2 Cluster analysis of Moral Foundations Questionnaire responses. Note: C, Care;
F, Fairness; L, Loyalty; A, Authority; S, Sanctity. Ns for each cluster are as follows: 5946
(cluster 1), 5931 (cluster 2), 6397 (cluster 3), 2688 (cluster 4). Error bars represent 2
S.E. Adapted from Haidt et al. (2009).
These two clusters offered no surprises. They are just what you had
expect from our common stereotypes about liberals and conservatives,
and from the findings of Graham et al. (2009) and Jost et al. (2003). How-
ever, the other two groups were different. The third group, dubbed “liber-
tarians,” scored low on all five moral foundations, and they tended to highly
value hedonism and self-direction on the Schwartz Values Scale (Schwartz &
Bilsky, 1990), and they showed high levels of atheism. The fourth group,
labeled “religious left,” scored relatively high on all five foundations, on reli-
gious participation, and on the Schwartz values of benevolence, tradition,
conformity, security, and spirituality. Importantly, neither the libertarians
nor the religious left fits neatly into the categories of “liberal” or “conser-
vative,” but their unique moral and psychological identity was detectable
when their moralities were analyzed using the five scores of the MFQ.
The left-right dimension is indeed useful as a first pass (Jost, 2006). But
the pluralism of MFT gives us greater resolution and detects groups that
do not fit well on that one dimension.
In a similar vein, Weber and Federico (in press) used a mixed model latent
class analysis to argue for a more heterogeneous approach to understanding
political ideology after identifying six discrete ideological groups (consistent
liberals, libertarians, social conservatives, moderates, consistent conservatives,
inconsistent liberals). They found each group to have unique sets of economic
and social policy preferences that were reflected in distinct patterns of moral
foundation endorsement. Further, Care and Fairness concerns were most
related to an ideological preference dimension of equality–inequality, while
Loyalty, Authority, and Sanctity were most aligned with the ideological pref-
erence dimension of openness-conformity (Federico et al., in press).
The most extensive examination of an ideological subgroup that cannot
be easily placed along a simple liberal-conservative dimension is the work of
Iyer, Koleva, Graham, Ditto, and Haidt (2012) that set out to identify the
cognitive, affective, and moral characteristics of self-identified libertarians.
Libertarians are an increasingly influential group in American politics, with
their ideological positions gaining attention through the popularity of the
Tea Party movement and media coverage of the Presidential campaign of
Congressman Ron Paul (R-TX). Libertarian values, however, presented
a challenge for MFT, as the primary value that libertarians espouse—
individual liberty—was not well captured by the existing five foundations.
Indeed, the original conception of MFT (Haidt & Joseph, 2004) took
Shweder’s ethic of autonomy and created foundations that represented
the liberal vision of positive liberty, where individual freedom is defined
by opportunity, rather than the libertarian vision of negative liberty, where

individual freedom is defined by a lack of obstruction (see Berlin, 1969, for a
broader discussion of negative vs. positive liberty).
Iyer et al. (2012) compared a large sample of self-identified libertarians
(N ¼ 11,994) to self-identified liberals and conservatives across dozens of mea-
sures, looking in particular at measures that would shed light on the moral values
of Libertarians. They also created a set of MFQ-like items designed specifically
to measure endorsement of liberty as a moral value. In the cluster analysis
described above (from Haidt et al., 2009), the cluster containing the largest
number of libertarians reported relatively weak endorsement on all five foun-
dation subscales of the MFQ. Iyer et al. similarly found that self-described lib-
ertarians showed relatively weak endorsement of all five foundations; both the
relatively weaker endorsement of Care and Fairness concerns typical of conser-
vatives, as well as the relatively weaker endorsement of Loyalty, Authority, and
Sanctity concerns typical of liberals (see Figure 2.3).
Political identification
5.00
Liberals
Conservatives
Libertarians
4.00
3.00
Mean
2.00
1.00
0.00
Care/ Fairness/ Loyalty/ Authority/ Sanctity/ Economic Lifestyle
harm cheating betrayal subversion degradation liberty liberty
Error bars: 95% Cl

Figure 2.3 Moral concerns of libertarians as compared to liberals and conservatives.
Adapted from Iyer et al. (2012).
Does that mean that libertarians have no morality—or, at least, less con-
cern with moral issues than liberals or conservatives? Or might it be that their
core moral value was simply not represented among the five foundations mea-
sured by the MFQ? Consistent with the latter position, when Iyer et al. exam-
ined the items tapping the value placed on liberty as a moral concern, they
found that libertarians did indeed score higher than both liberals and conser-
vatives. This relative valuation of liberty was found both on items tapping
concerns about economic and property-related freedoms (typically valued
by political conservatives more than liberals) as well as lifestyle freedoms (typ-
ically valued by political liberals more than conservatives). Similar findings
emerged from the Good Self measure (Barriga, Morrison, Liau, & Gibbs,
2001), where libertarians reported valuing being independent more than other
groups, as well as from the Schwartz Values Scale (Schwartz, 1992), on which
libertarians scored highest of all groups on valuing self-direction.
Iyer et al. also identified a number of other interesting psychological
characteristics of their libertarian sample. Perhaps reflecting the emotional
underpinnings of their focus on individual liberty, libertarians scored higher
than liberals or conservatives on a scale measuring psychological reactance
(Brehm & Brehm, 1981; Hong, 1996). Libertarians also showed a relatively
cerebral as opposed to emotional cognitive style (e.g., high in need for cog-
nition, low empathizing, and high systematizing [Baron-Cohen, 2009]) and
lower interdependence and social relatedness (e.g., low collectivism, low on
all three subscales of the Identification with All of Humanity Scale).
Together, these findings paint a consistent portrait of the moral psychology
of libertarianism. Libertarians—true to their own descriptions of themselves—
value reason over emotion and show more autonomy and less interdependence.
Their central moral value, therefore, is one that grants people the right to be left
alone. MFT’s five moral foundations appeared to be inadequate in capturing
libertarians’ moral concerns, but the approach that gave birth to these founda-
tions served us well in examining this new group, and stimulated us to consider
Liberty/oppression as a candidate for addition to our list of foundations (see
Section 4.1.5, and further discussion in Haidt, 2012, chapter 8).
3.3. Moral foundations and other psychological constructs

One of the liveliest areas of current moral psychology is the intersection of
moral judgment, attitudes, and emotion. Many of these studies have also
focused on ideology variables, either as predictors or as outcomes of situa-
tional and individual variation in moral intuition and emotion.
3.3.1 Attitudes
Koleva, Graham, Iyer, Ditto, and Haidt (2012) illustrated the utility of MFT’s
pluralistic framework for understanding the psychological underpinnings of spe-
cific policy issues. In two web studies (N ¼ 24,739), we used scores on the MFQ
to predict moral disapproval and attitude stands on 20 hot-button issues, such as
same-sex marriage, abortion, torture, and flag desecration/protection. We
found that MFQ scores predicted attitudes on these issues, even after partialling
out participants’ ideology, gender, religiosity, and other demographic variables.
We expected that the foundations would predict variation based on overlapping
content—for example, people who scored high on the Care foundation would
be particularly sensitive to issues involving violence or cruelty, and this was
indeed true, in general. But unexpectedly, the Sanctity foundation emerged
as the strongest predicting foundation for most issues. For example, people
who score high on the loyalty foundation tend to be more patriotic, and there-
fore more strongly in favor of “protecting” the flag from desecration, but scores
on the Sanctity foundation were even more predictive. Some people see the flag
as merely a piece of cloth; others see it as a sacred object, containing a nonmaterial
essence that must be protected. These findings about the importance of Sanctity
in ongoing political controversies could not have been obtained using moral the-
ories that limited the moral domain to issues of Care or Fairness.
Another advantage of using a multifaceted approach like MFT is that it
helps us understand how a person could hold different attitudes across issues
that appear to engender similar moral concerns. For example, even though
abortion, euthanasia, and the death penalty all evoke arguments for the sanc-
tity of life, opposition to the first two was best predicted by Sanctity, whereas
opposition to the third was best predicted by Care scores. This may help
explain why liberals, who score low on Sanctity concerns (Graham et al.,
2009; Haidt & Graham, 2007), do not generally oppose access to abortion
and euthanasia, but do tend to oppose the death penalty.
Aside from refining our understanding of ideological opinions, these
findings suggest novel approaches to persuasion and attitude change. For
example, Feinberg and Willer (2013) showed that framing messages about
the environment in terms of Sanctity, rather than just Care, increased con-
servatives’ support for environmental policies, presumably because this
framing triggers intuitions which resonate with conservatives.
3.3.2 Emotion
In a related line of inquiry, researchers have examined the interplay between
morality and emotion, particularly the emotion of disgust, in shaping moral
judgments and ideological attitudes and self-identification. Much of this
work has either explicitly drawn on MFT or offers indirect evidence that
supports its premises. For example, Horberg, Oveis, Keltner, and Cohen
(2009) showed that an individual’s trait propensity toward feeling disgust,
an emotion that is related to Sanctity concerns (Rozin et al., 2008), as well
as experimental inductions of disgust, intensified the moral importance of
maintaining physical and spiritual purity. This effect was specific: other emo-
tions, such as trait or state anger, fear, or sadness did not have an effect on
judgments related to purity, and disgust did not affect nonpurity moral judg-
ments, such as Care/harm or justice. Finally, Preston and Ritter (2012)
showed that the concepts of religion and cleanliness are linked such that
priming religion increased the mental accessibility of cleanliness-related
concepts and the desirability of cleaning products, whereas priming thoughts
of personal cleanliness increased ratings of the value ascribed to religious
beliefs. This work underscores the relevance of experiences with and con-
cerns about the Sanctity foundation to moral judgment.
Building on the finding that conservatives tend to moralize Sanctity con-
cerns more than liberals (Graham et al., 2009). Helzer and Pizarro (2011)
reported two experiments in which subtle reminders of physical purity—
standing by a hand sanitizer and using hand wipes—led participants to report
being more politically conservative and more disapproving of sexual purity
violations, like incest or masturbation. Similarly, Inbar, Pizarro, and Bloom
(2011) found that experimental inductions of disgust led participants to report
more negative attitudes toward gay men but not toward lesbians or other out-
groups. However, unlike Helzer and Pizarro (2011), these researchers did not
find a general effect of disgust on political attitudes or on self-identification.
Finally, Inbar, Pizarro, Iyer, and Haidt (2012) showed that self-identified con-
servatives, both in the United States and around the world, reported greater
propensity toward feeling contamination disgust, and that disgust sensitivity
predicted voting patterns in the United States. Interestingly, Jarudi (2009)
found that conservatives were more sensitive to purity concerns about sex
(e.g., anal sex), but not about food (e.g., eating fast food), even though disgust
sensitivity was related to disapproval in both domains.
Finally, several studies have examined the role of anger and contempt, in
addition to disgust, in response to foundation-related violations. For exam-
ple, Russell and Giner-Sorolla (2011) gave participants scenarios that
depicted violations of Care, Fairness, or Sanctity and assessed their moral
judgments, anger, and disgust. Next, participants were asked to generate cir-
cumstances that could change their opinion and then to reevaluate the sce-
narios assuming these new circumstances. Whereas ratings of disgust did not
change during reevaluation, anger for the harm and fairness violations was
decreased and this change in emotion predicted a change in moral judgment.

These findings suggest that moral anger is a more flexible emotion that is
sensitive to context, whereas moral disgust appears to be less so.
Another study on the role of anger, contempt, and disgust in moral judg-
ment showed that even violations outside the Sanctity domain elicit strong
moral disgust, suggesting a domain-general function for this emotion
(Hutcherson & Gross, 2011). However, the authors also found that moral vio-
lations that entail direct harm to the self-elicited anger more than disgust, and
that contempt was the strongest emotional response to nonmoral violations
attributed to low competence. Taken together, these studies suggest that anger
and disgust are common responses to moral transgressions, but that anger is, in
a sense, more open to reason and revision based on new information.
The ability to contrast multiple moral emotions, operating with respect
to multiple sets of moral issues, is greatly enhanced by the pluralism and intu-
itionism of MFT, compared to moral theories that are either monist or ratio-
nalist. Among the most important discoveries has been the powerful and
until-recently underappreciated role of disgust, and related intuitions about
sanctity, in moral judgment, political attitudes, and even voting behavior.
3.3.3 Moral character

In addition to attitudes and emotion, several studies have now explored the
moral foundations’ association with variables related to moral character. For
example, in a large community sample, individuals scoring higher on non-
diagnostic psychopathic trait measures indicated less concerns about care and
fairness as measured by the MFQ (Glenn, Iyer, Graham, Koleva, & Haidt,
2009); these associations were mediated by their weaker empathic concern.
Psychopathic personality was also associated with high endorsement of
loyalty, which was mediated by greater social dominance orientation. How-
ever, when morality was measured with the Sacredness Scale (see Table 2.2),
those high in psychopathic personality indicated greater willingness to vio-
late all five foundations for money, suggesting that such individuals might be
generally similar to those low in psychopathy in terms of their abstract moral
evaluations, but are more willing to (hypothetically) violate moral concerns
in exchange for a salient reward like money.
Finally, the moral foundations have been examined not just in relation to
participants’ own character but also in relation to how they infer others’ traits.
Specifically, Clifford and Jerit (in press) found that foundation scores
predicted relevant traits’ accessibility when describing politicians (e.g., Care
scores were positively related to how many Harm-related traits, e.g., kind and
compassionate, were brought to mind). Furthermore, a politician’s known

position on an issue interacted with the individuals’ own position in affecting
trait-inferences related to the foundation assumed to motivate the position
(e.g., if one opposes the death penalty due to strong harm concerns, one will
rate a politician who supports the death penalty as low on harm traits).
3.3.4 Other psychological constructs

In addition to these studies of attitudes, emotion, and character, researchers
have used MFT to examine a variety of other constructs. For example, using
an evolutionary framework, Kurzban and colleagues found that participants’
Care and Sanctity scores related to their opposition to recreational drug use,
which the authors argue to be driven by unrestricted views on sexuality
(Kurzban, Dukes, & Weeden, 2010).
Similarly, building on an evolutionary perspective of sports fandom as a
by-product of adaptations that evolved in the context of small-scale warfare,
Winegard and Deaner (2010) found that participants’ endorsement of moral
concerns about group loyalty predicted the extent to which they identified
with their favorite sports team. Furthermore, men scored higher on Loyalty
than women, and this difference partially explained their higher sports
fandom compared to women’s.
Within the field of communication, Tamborini and colleagues recently
examined the link between moral sensitivity to harm and fairness and per-
ceptions and appeal of violent media (Tamborini, Eden, Bowman, Grizzard,
& Lachlan, 2012). Their findings indicated that higher Care scores predicted
perceptions of a film narrative that contained gratuitous violence as more
graphic and less appealing. Similarly, higher Fairness scores predicted greater
appeal of a film narrative that contained strong justification of violence.
Finally, a recent study in environmental and agricultural ethics explored indi-
viduals’ free associations with the phrases “ethical/morally right food” and
“unethical/morally wrong food” and categorized them as relating to the moral
foundations (Makiniemi, Pirttila-Backman, & Pieri, in press). Results suggested
that the free associations were dominated by concepts related to the Care and
Sanctity foundations, followed by Fairness, Loyalty, and Authority concerns.
3.4. Cross-cultural differences and intergroup relations

For any theory that claims to be rooted in human nature, the theory must be
tested in diverse samples and across different cultures. While MFT is in its
toddlerhood, great progress has already been made in examining the moral
foundations in several cultures. In this section, we describe how MFT has
been used so far to investigate cultural differences in morality and phenom-

ena related to intergroup relations more generally.
3.4.1 East-West cultural differences

Using a large international sample, Graham et al. (2011) showed that the
moral foundations model was a good fit to the data across world regions.
They also found that even after controlling for various demographic vari-
ables, world region was a significant predictor of foundation-related con-
cerns. Specifically, participants in Eastern cultures (South Asia, East Asia,
and Southeast Asia) expressed slightly greater Loyalty- and Sanctity-related
moral concerns than did participants in Western cultures (United States,
Canada, United Kingdom, and other Western European countries), which
are consistent with established cultural differences in collectivism (Triandis,
1995) and the role of purity concerns in daily life and religious practices
(Shweder et al., 1997). Furthermore, compared to the liberal versus conser-
vative differences in the United States, these cross-cultural differences were
small—consistent with the theory that variation within cultures exceeds
variation between cultures (e.g., Vauclair & Fischer, 2011).
However, the findings of Graham et al. (2011) come with two important
caveats: they are based on data collected in English and from participants with
access to the Internet. Thus, these findings likely come from Westernized (or
even WEIRD) segments of these populations. Fortunately, researchers in
dozens of countries have been translating and back-translating moral founda-
tions measures (translations available at MoralFoundations.org), and collecting
data with them among native speakers in various countries (see e.g., Bobbio,
Nencini, & Sarrica, 2011; Kim, Kang, & Yun, 2012; Van Leeuwen & Park,
2009). For example, as of June 2012, the MFQ has been translated into
Amharic, Arabic, Bahasa Indonesian, Bengali, Chinese (Cantonese and Man-
darin), Croatian, Dari (Afghan Persian), Dutch, Farsi (Persian), French, French
Canadian, German, Greek, Hebrew, Hindi, Indonesian, Italian, Japanese,
Kiswahili, Korean, Lithuanian, Malay, Nepali, Polish, Portuguese, Portuguese
(Brazilian), Romanian, Russian, Serbian, Spanish, Spanish-Castilian, Swedish,
Tagalog, Thai, Turkish, Ukrainian, Urdu, Vietnamese, and Yoruba (Nigeria).
Field work in Nicaragua has enabled foundation measurement among social
groups who do not typically speak English or have access to the Internet
(migrant field workers, residents of the Managua city dump, sex workers),
and further field work is planned for India, Iran, Morocco, and Lebanon. This
work will be crucial not only for detecting cross-cultural differences in reliance
on the foundations but also for exploring within-culture variation as well.
3.4.2 Other cultural differences

Within both Eastern and Western cultures, there are a number of consistent
patterns of moral concerns. Evolutionary perspectives (e.g., Neuberg,
Kenrick, & Schaller, 2010; Van Vugt & Park, 2009) note that pathogens
are among the principle existential threats to organisms, so those who could
best avoid pathogens would have enhanced evolutionary fitness. Van Vugt
and Park contend that human groups develop unique practices for reducing
pathogen exposure—particularly in how they prepare their foods and main-
tain their hygiene. When groups are exposed to the practices of a foreign
culture, they may perceive its members as especially likely to carry pathogens
that may contaminate one’s ingroup. This contamination fear may lead peo-
ple to place greater emphasis on Sanctity, which Haidt and Joseph (2007)
describe as originating in an anti-pathogen system. In a recent analysis,
Van Leeuwen, Park, Koenig, and Graham (2012) demonstrated that histor-
ical pathogen prevalence at the country level is a significant predictor not
only of Sanctity but also of Loyalty and Authority as well. Specifically, there
was a positive relationship between country-level historical pathogen prev-
alence and individual-level endorsement of these three foundations, even
after statistically controlling for national gross domestic product and individ-
ual demographic variables. In addition to providing support for the proposal
that Sanctity intuitions are related to mechanisms for combating pathogenic
disease, these findings also suggest that pathogen prevalence and contamina-
tion fears may enhance group cohesion, collectivism, and adherence to
group norms, as a means to minimize the contamination threat.
The threat that other cultures engender may lead to individual differ-
ences within Eastern and Western cultures, too. Van Leeuwen and Park
(2009) conducted a study showing that perceiving the social world as dan-
gerous predicts increased adherence to the binding moral foundations,
which predicts increased conservatism on measures of political orientation.
Furthermore, adherence to these binding foundations mediated the relation-
ship between perceptions of a dangerous world and political conservatism.
The link between moral foundations and political orientation appears
robust across cultures (see Table 2.3). Graham et al. (2011) found that across
the 12 world regions for which data were available, liberals consistently val-
ued Care and Fairness concerns more than conservatives, whereas conserva-
tives consistently valued Loyalty, Authority, and Sanctity more than liberals.
Further, they found that these political orientation patterns were robust
across national and cultural contexts, both in terms of direction (i.e., a neg-
ative relationship between conservatism and valuation of Care and Fairness
and a positive relationship between conservatism and Loyalty, Authority,

and Sanctity) and magnitude (i.e., correlations were consistently stronger
for Authority and Sanctity, and weakest for Care). Van Leeuwen and
Park (2009) found a similar relationship between moral foundations and
political orientation among a sample of Dutch participants, providing further
evidence of the robustness of this pattern across national and cultural con-
texts. The relative predictive power of the Authority and Sanctity founda-
tions across studies and across cultures suggests that the most intractable of
political conflicts are particularly likely to involve disagreements about
respect for tradition, authority, and spiritual purity.
3.4.3 Intergroup relations
Moral differences often lead to poor intergroup relations. Kesebir and
Pyszczynski (2011) (see also Motyl & Pyszczynski, 2009; Pyszczynski,
Motyl, & Abdollahi, 2009) argue that the mere awareness of groups with dif-
ferent moral intuitions and worldviews is existentially threatening and may
engender hostility and violence. In one series of studies, McGregor et al.
(1998) showed that when participants read a passage that disparaged their
political views as amoral and sickening they were more aggressive and admin-
istered more hot sauce to their critic. In related work, Rosenblatt, Greenberg,
Solomon, Pyszczynski, and Lyon (1989) found that threats led to increased
punitiveness toward moral transgressors. The punishments were greatest
when judging prostitutes, whose behavior violates the Sanctity foundation.
Together, these findings suggest that disagreement on moral intuitions is espe-
cially likely to lead to increased intergroup aggression and conflict.
Intergroup moral conflicts are particularly intractable. As the moral issues
at the core of these conflicts are rooted in different intuitions, people on
opposing sides of these conflicts simply do not understand how anyone can
hold different moral intuitions (Ditto & Koleva, 2011). This empathy gap
leads people to view adherents of different moral worldviews as less warm than
adherents of similar moral worldviews (Bruneau, Dufour, & Saxe, 2012). Sim-
ilarly, this empathy gap for moral and political adversaries can make intergroup
violence more likely, as adversaries can more easily view each other as not
deserving moral rights (Waytz, Epley, & Cacioppo, 2010).
3.5. Implicit moral cognition
Although MFT is at base a theory about the intuitive nature of moral con-
cerns, work on the implicit processes involved in foundation-related judg-
ments is still in its infancy. Nevertheless, MFT’s pluralist approach can
provide a theoretical framework to organize and explain disparate findings
connecting morality and automaticity. As discussed in Section 3.3.2, incidental

disgust (caused by bad smells in the air or dirty surroundings) has been shown
to increase the harshness of moral judgments (Schnall, Haidt, Clore, & Jordan,
2008), even when the disgust was induced via hypnotic suggestion that par-
ticipants could not consciously recall afterward (Wheatley & Haidt, 2005).
Similarly, individual differences in disgust sensitivity have been shown to
predict intuitive negativity toward gays, measured both by an Implicit Associ-
ation Test and by intentionality assessments (Inbar, Pizarro, Knobe, & Bloom,
2009). Such unconscious effects are not only a blow to our collective self-image
as rational moral decision-makers, they are also difficult to explain with monist
theories treating all morality as harm (Gray et al., 2012), fairness (Baumard et al.,
2013), or innate rules of grammar (Mikhail, 2007). In this section, we show
examples of how MFT is beginning to shed light on automatic or otherwise
nonconscious reactions to moral stimuli.
3.5.1 Implicit morality across ideology

Just as the methods of implicit social cognition have begun to transform
moral psychology, they have begun to transform the study of political ide-
ology as well (Nosek, Graham, & Hawkins, 2010). In one of the first explo-
rations of how ideology relates to explicit foundation endorsement, Graham
et al. (2009; Study 2) used an implicit measure of ideological orientation: a
liberal-conservative/self-other Implicit Association Test. They found that
while implicit ideology added little predictive power beyond explicit ideol-
ogy in predicting abstract assessments of the moral relevance of foundation-
related concerns, it did uniquely predict agreement with moral foundation
judgment statements over and above explicit ideology. This finding suggests
that while participants’ self-reports of political ideology are sufficient to pre-
dict what they might say they consider morally relevant, their implicit polit-
ical identities give you additional information about the foundation-related
judgments they will actually make.
Given all the work on self-reported differences in foundation endorse-
ment between liberals and conservatives (see Figure 2.1), a question natu-
rally emerges: how “deep” do those differences go? Do people on
opposite ends of the political spectrum have different automatic reactions
to various moral cues, or do they experience the same intuitive moral reac-
tions and differentially endorse them? A number of studies suggest that lib-
erals’ implicit reactions “look like” the endorsed opinions of conservatives
but that liberals then suppress or correct these first reactions when reporting
their explicit opinions. For instance, Skitka, Mullen, Griffin, Hutchinson,
and Chamberlin (2002) found that when liberals were tired, distracted, or
under cognitive load, they showed levels of personal attributions such as
victim-blaming akin to those of conservatives. The authors posited “moti-
vated correction” as the process liberals undergo to bring these automatic
reactions in line with their conscious egalitarian goals and values. Similarly,
Eidelman, Crandall, Goodman, and Blanchar (2012) found that low-effort
thought (induced by cognitive load, time pressure, or alcohol) increased
aspects of conservatism such as acceptance of hierarchy and preference for
the status quo.
Graham (2010) tested whether MFT could provide an organizing
framework for such findings, with the hypothesis that liberals intuitively
respond to Loyalty, Authority, and Sanctity cues more strongly than would
be suggested by their explicitly endorsed moral opinions. Using several
implicit measures of reactions to foundation-related stimuli—evaluative
priming, the AMP, and event-related brain potentials using EEG (see
Table 2.2)—the authors found support for this hypothesis and found no
evidence of such implicit–explicit discrepancy for conservatives. More-
over, when randomly assigned to give their first “gut” reactions on the
MFQ, participants across the political spectrum indicated that their answers
were the same as their consciously endorsed opinions, indicating that lib-
erals are unaware of the discrepancy between their implicit and explicit
moralities. In contrast to these studies, Wright and Baril (2011) found that
cognitive load or ego depletion manipulations decreased MFQ endorse-
ments of Loyalty, Authority, and Sanctity among conservatives. Although
two large studies using different samples have failed to replicate this effect,
more work needs to be done to test whether conservatives also have
implicit–explicit discrepancies in their moralities, particularly for Care
and Fairness concerns.
3.5.2 Psychophysiological pluralism

We do not expect that anyone will find five distinct and discrete patterns of
physiological activity related to the five foundations. Foundations are not
spots in the brain (see discussion of modularity in Section 2.1), nor are they
each identified by one specific physiological signature. Nonetheless, when
you broaden the moral domain beyond Care and Fairness and you begin
considering a broader range of moral intuitions, it stands to reason that
you might find a broader range of central and peripheral psychophysiological
responses to moral stimuli. Using facial EMG (see Table 2.2), Cannon et al.
(2011) showed that levator activity (disgust microexpression) was highest
for Sanctity violations and second highest for Fairness violations, while
corrugator activity (angry microexpression) was highest for violations of Care.
Moreover, muscle activity differentially predicted severity of explicit moral
judgments for different types of concerns, with disgust expressions predicting
harsher Sanctity and Fairness judgments, anger expressions predicting harsher
Care judgments, and smiling predicting less harsh Loyalty judgments.
In a vignette study contrasting judgments about Care (accidental vs.
intentional assault) and Sanctity (accidental vs. intentional incest), Young
and Saxe (2011) found that intentionality was central to the Care judgments
but was much less crucial for Sanctity judgments. They followed up this
finding with an fMRI study and found that the right temporoparietal junc-
tion (TPJ)—an area implicated in theory of mind reasoning, and hence
intentionality judgments—was more involved in Care judgments than in
Sanctity judgments.
Two other studies have looked for links between moral foundations and
brain structures or responses. Lewis, Kanai, Bates, and Rees (2012) gave sub-
jects the MFQ and then collected structural MRI brain scans. They found a
variety of significant and interpretable relationships, including: (1) Scores on
the Care and Fairness foundations (combined) were associated with larger
gray-matter volume in the dorsomedial prefrontal cortex (DMPFC, an area
associated with mentalizing and empathy) and (2) Sanctity scores were asso-
ciated with more gray-matter volume in the left anterior insula (a region
active in several moral emotions including disgust). They also found that
high scores on the Authority and Sanctity foundations were associated with
more gray-matter volume in the subcallosal gyrus, although they did not
know how to interpret this finding.
Parkinson et al. (2011) wrote vignettes to trigger a range of moral intu-
itions, inspired partly by MFT, and then carried out an fMRI study. They
found that stories about people committing intentional physical harm pref-
erentially activated regions associated with understanding and imagining
actions; stories about sexual deviance preferentially activated many areas
associated with affective processing (including the amygdalae and the ante-
rior insula); and stories about dishonesty preferentially activated brain areas
associated with reasoning about mental states (including the DMPFC and
the TPJ). Their interpretation of these results was strongly supportive of
the pluralist approach we emphasize in this chapter:
These results provide empirical support for philosophical arguments against the
existence of a functional or anatomical module common and peculiar to all moral
judgments. . .Separate systems were found to characterize different kinds of moral
judgment. . .It is likely that moral judgment is even more multidimensional than
what is suggested here, given that there remain other domains of morality that
were not examined in the current study (e.g., disrespect, betrayal of an in-group,
fairness). These results suggest that, just as disparate systems are now understood
to subserve aspects of cognitive faculties once thought to be monolithic (e.g.,
memory, attention), distinct systems subserve different types of moral judgment.
Future research may benefit from working toward a taxonomy of these systems
as Haidt and Graham (2007) have suggested (Parkinson et al., 2011, p. 3171).
In a massive measurement validation effort, Knutson et al. (2009) compiled

standardized ratings for 312 different moral vignettes to be used in behavioral
neuroscience research; they explicitly referred to MFT’s constructs to cat-
egorize vignettes and identify missing areas of moral concern. Although
recent work has begun to distinguish the implicit processes involved in Care
and Sanctity judgments, much more work is needed to investigate similar-
ities and differences in implicit processing of Fairness, Loyalty, and Authority
concerns. To anticipate the next section, we see future investigations of the
implicit processes involved in foundation-related concerns, judgments, and
reactions as a primary next step not just for MFT, but for moral psychology
in general.
4. FUTURE DIRECTIONS
In this section, we look toward the future of moral foundations
research, with special attention paid to new areas of inquiry and the evolu-
tion of the theory itself. We begin by describing notable recent critiques of
MFT, which we see as essential for helping to shape its future development.
We then offer five criteria for foundationhood, to guide future discussions of
what exactly the list of foundations should be, and what it would take to
change or expand our current list. Finally, we give additional consideration
to what will characterize the next several years of research in MFT and in
moral psychology more generally.
4.1. Criticisms of the theory

Confirmation bias—the tendency to search only for supportive evidence—is
powerful, and nobody has yet found a way to train people out of it
(Lilienfeld, Ammirati, & Landfield, 2009). The best cure for the confirma-
tion bias is other people—friends, colleagues, and opponents who do not
share your biases, and who may even be motivated to find the disconfirming
evidence that is sometimes hiding in plain sight. Scientists who create new
theories would be well-advised, therefore, to seek out critics in order to

improve their thinking.
Criticism is in fact so valuable that it is worth paying for. That, at least,
was our thinking in 2007 when we offered the “moral foundations prize”—
one thousand dollars to anyone who could “demonstrate the existence of an
additional foundation, or show that any of the current five foundations
should be merged or eliminated.” The challenge was posted at Mor-
alFoundations.org for 2 years. Nobody won the full prize, which required
making a theoretical case and backing it up with empirical evidence, but
three people or teams were awarded $500 each for nominating strong can-
didates for “foundationhood” (we will discuss these candidates below).
In the years since 2007, we have been fortunate that many critics have
stepped forward and volunteered to criticize MFT for free. These critics
have helped us to overcome our confirmation bias, find flawed or under-
specified parts of the theory, and make improvements. Most of the criticisms
have been directed at one of the four basic claims we made in Section 2:
nativism, cultural development, intuitionism, and pluralism. We describe
them in that order.
4.1.1 Critiques of nativism

Nobody in psychology today argues that the human mind is truly a “blank
slate” at birth, but opinions range widely from minimalist positions, which
say that there is hardly any writing on the “first draft” of the mind, to max-
imalist positions such as massive modularity (Sperber, 2005; Tooby et al.,
2005), which say that the mind is to a great degree organized in advance
of experience, including hundreds or thousands of functional modules.
We are near the maximalist side of the spectrum, although, like Sperber
(2005), we temper our nativism with extensive discussions of cultural devel-
opment and variation (Haidt, 2012; Haidt & Joseph, 2007). The foundations
are part of the first draft of the mind, but experience edits that draft
extensively.
Critics of nativism tend to be critics of MFT. Suhler and Churchland
(2011) argued that all nativist theories must clear a very high bar to be taken
seriously. To be more than mere “hand waving,” they must “be supported
by, or at least consilient with,” evidence from genetics, neurobiology, and
developmental psychology. (See also Narvaez, 2008, who asked for physi-
ological evidence of modules and asserted that subcortical brain areas include
modules but the cerebral cortex does not.) We fully agree that developmen-
tal psychology is a crucial testing ground for claims about moral nativism
(see Section 4.2.4), but we reject their claim that nativists are obligated to
point to specific neural circuits, or to genes for those circuits. Given that
nobody can find a set of genes that, collectively, explains 5% of the variance
in how tall people are (Gudbjartsson et al., 2008), what chance is there that
anyone will find a set of genes that code for mental modules such as loyalty or
sanctity whose expression is far more subject to cultural influence than is
height? To insist that nativists must point to genes is to ban nativism from
psychology.
And yet, psychology has made enormous strides in recent years because
of a flood of nativist findings. Personality psychology has been transformed
by the discovery that nearly all personality traits are heritable (Bouchard,
1994; Turkheimer, 2000). Developmental psychology has been transformed
by the discovery that infants have a great deal of innate knowledge about the
physical world (Baillargeon, 1987; Spelke, 2000), and even about the social
world (Hamlin, Wynn, & Bloom, 2007). These findings have earth-shaking
implications for moral psychology, rendering blank slate or pure learning
approaches nonstarters. None of these findings were reduced to “hand
waving” by their authors’ failure to point to specific genes or brain circuits.
It may have been a defensible strategy in the 1970s to assume that the mind is
a blank slate and then require nativists to shoulder the burden of proof, but
nowadays, we believe, the discussion should focus on how exactly moral
knowledge is innate, not whether it is (Tooby et al., 2005).
Nonetheless, Suhler and Churchland do point out places in which our
“how exactly” discussion has been vague or underspecified, giving us an
opportunity to improve the theory. In response to their critique, we offered
a more detailed discussion of moral modularity (Haidt & Joseph, 2011; see
also Haidt & Joseph, 2007). We have also tried to be much more specific in
this chapter about what exactly a foundation is, and how you know when
something is innate (see Section 4.2).
4.1.2 Critiques of cultural learning

Nobody doubts that cultural learning is a part of moral development, but
cognitive developmentalists have long argued that morality is to a large
extent self-constructed by the child. Piaget (1932/1965) strongly rejected
ideas prevalent in his day that children internalized their moral values from
society (e.g., Durkheim, 1925/1973) or from their parents (Freud, 1923/
1962). Kohlberg (1969) believed that children go through two stages of
“conventional” moral judgment, and Turiel argued that children are adept
at distinguishing social conventions (which vary by culture) from true
morality (which is universally applicable). But both men believed that real
morality (postconventional, for Kohlberg; the moral domain, for Turiel) was
something the child identified for herself during social interactions with
peers, aided by the process of role-taking. Cognitive developmentalists car-
ried out a variety of cross-cultural studies, but the goal of these studies—and
their consistent conclusion—was that the fundamental stuff of morality did
not vary across cultures (Hollos, Leis, & Turiel, 1986; Kohlberg, 1969).
Again, as Kohlberg (1971) asserted: “Virtue is ultimately one, not many,
and it is always the same ideal form regardless of climate or culture. . .The
name of this ideal form is justice.” Any cross-cultural differences in the abil-
ity to reason about justice were explained as developmental differences: chil-
dren in some cultures did not have as many opportunities for role-taking in
egalitarian interactions, but if they did have those opportunities, they had
reached the same endpoint.
Of MFT’s four main claims, cultural learning has received the least direct
criticism. Following Piaget, Kohlberg, and Turiel, researchers in the
cognitive-developmental tradition could argue that MFT has overstated
the role of cultural learning and underplayed the role of self-construction
by conscious reasoning about care and fairness. This argument was made
by Turiel, Killen, and Helwig (1987) against Shweder et al. (1987). But none
have advanced such a critique against MFT yet.
4.1.3 Critiques of intuitionism

Social psychologists and neuroscientists are generally comfortable with the
enhanced role that automatic processes (including moral intuition) have
played in moral psychology in recent years. Some researchers in those fields,
however, favor a slightly different arrangement of reasoning and intuition. In
particular, Greene, Morelli, Lowenberg, Nystrom, and Cohen (2008) argue
that “cognition” (or emotionless deliberative processing, which involves the
dorsolateral prefrontal cortex) is not the servant of the “emotions” (rapid intu-
itive judgments which more heavily rely upon areas of the brain implicated in
emotional responding). In Greene’s dual-process model, cognition and emo-
tion are analogized to John Stuart Mill (cool utilitarian reasoning) versus
Immanuel Kant (deontological principles, which are, paradoxically, based
in emotion), fighting it out in the brain. However, Greene agrees with the
basic intuitionist claim that rapid, automatic, affectively laden processing often
drives moral reasoning and turns it into rationalization.
Critiques of intuitionism (in the form of the SIM, as well as other intu-
itionists such as Gigerenzer, 2007) are more common from developmental
psychologists, particularly those in the cognitive-developmental tradition

(Narvaez, 2008, 2010; Saltzstein & Kasachkoff, 2004). Narvaez (2010) grants
that intuitionism has been “a useful corrective to overly rationalistic
approaches that have long dominated moral psychology” (p. 165). She also
notes that “the vast research showing that humans often operate using
implicit processes cannot be true everywhere except in the moral domain”
(p. 165). Nonetheless, she argues that intuition and reasoning are best seen as
partners in a dance, in which either partner can lead and the other will fol-
low. She makes the important point that moral “expertise,” like other forms
of expertise, often begins with conscious deliberation that gradually becomes
automatic. She charges that “moral intuitionist theories often seem to rely on
data from novices using seat-of-the-pants intuition—a quick, prereflective,
front-end intuition that novices typically display” (p. 171). As a
developmentalist, she is interested in how people arrive at “mature moral
functioning,” and she is more interested in moral behavior than in moral
judgment.
We think that Narvaez is correct that we have focused too much of our
attention on the initial moral judgment, and not enough on the processes by
which morality develops and improves with experience (see also Bloom,
2010). Given our interest in cultural development and the “revision pro-
cess,” we believe MFT can be elaborated to address her concerns, and we
are pleased that a few developmental psychologists have begun to do this,
using MFT to study the development of character (Frimer et al., in
press), the development of moral reasoning (Baril & Wright, 2012), and
the role of morality in adult development, including personal narratives
(McAdams et al., 2008).
4.1.4 Critiques of pluralism per se

Much of the criticism of MFT has focused on its pluralism. We first address
criticism from monists who reject the very notion of pluralism. Then, we
address critics who accept pluralism but argue for a different set of founda-
tions, values, or virtues than the five we first proposed.
The most direct and detailed monist critique of MFT has come from
Gray et al. (2012), who argue that all morality can be reduced to perceptions
of dyadic harm (intentionally harmful agent plus suffering patient), and so
only Care/harm is truly foundational: “A dyadic template suggests that per-
ceived suffering is not only tied to immorality, but that all morality is under-
stood through the lens of harm” (p. 108, emphasis added). While it seems
reasonable to assert that Care/harm might be the most prototypical moral
concern (see discussions of the Care/harm foundation in Haidt & Joseph,

2004, 2007), the reduction of all instances of moral judgment to perceptions
of dyadic harm illustrates the deficits of moral monism. The idea that every
moral judgment occurs through a single mental process (be it perceptions of
dyadic harm, fairness intuitions, moral grammar, or another monist account)
holds intuitive appeal, and it would certainly be convenient for moral sci-
entists if morality worked this parsimoniously. But such an account quickly
becomes Procrustean, cutting off phenomena it cannot explain (e.g., the role
of disgust in moral judgments) and stretching its unitary construct to fit
everything else (e.g., stretching “harm” to cover anything perceived as mor-
ally bad). (For more on this theory, see Ditto, Liu, & Wojcik, 2012; Graham
& Iyer, 2012; Koleva & Haidt, 2012.)
A similar harm-based moral monism has also been suggested by Harris
(2010):
Haidt's data on the differences between liberals and conservatives is interesting, but
is his interpretation correct? It seems possible, for instance, that his five foundations
of morality are simply facets of a more general concern about harm. What, after
all, is the problem with desecrating a copy of the Qu'ran? There would be no
problem but for the fact that people believe that the Qu'ran is a divinely authored
text. Such people almost surely believe that some harm could come to them or to
their tribe as a result of such sacrileges—if not in this world, then in the next (p. 89
[see also pages 180–181]).
Harris makes his monist critique in the context of the larger normative argu-
ment that science should determine human values and pronounce which
moral views are correct based on which ones lead to the greatest happiness
(which can be measured in the brain by neuroscientific techniques). For the
person morally offended by the desecration of a holy book, Harris suggests
simply discarding the incorrect view that any deity exists who would cause
harm because of it. Once that illusion is gone, one can correctly see,
according to Harris, that desecrating a holy book is morally acceptable
because it causes no harm. Moral monism is thus necessary for such a project,
which requires a single standard by which to measure moral rightness or
wrongness. For Harris, that standard is human welfare, defined in a rather
narrow way: the absence of suffering.
But even if one agrees with Harris’s normative views, would the reduction
of all morality to harm help us understand how morality actually works? Or
would it be (to paraphrase William James) another attempt to clean up the litter
the world actually contains? A monist model in which all moral judgments
(even those based on explicitly harmless transgressions) are produced by a
single mental process (perceptions of intentional dyadic harm) cleans up much

of the “litter” of empirically observed moral life, and in this cleaning suffers as a
scientific description of morality. To name just three examples, such an account
cannot explain: why incidental disgust harshens moral judgments (Schnall et al.,
2008), why cognitive processes differ for Care- and Sanctity-based moral judg-
ments (Young & Saxe, 2011), or why moral judgments of character can be
produced by less harmful (Tannenbaum, Uhlmann, & Diermeier, 2011) or
even harmless (Inbar, Pizarro, & Cushman, 2012) actions. Although not as
explicitly committed to monism, accounts boiling morality down to fairness
(Baumard et al., 2013) or universal grammar (Mikhail, 2007) can suffer from
the same deficits in their ability to adequately describe and explain human
morality in all its messiness and complexity (see also Graham, 2013).
4.1.5 Alternative pluralisms

MFT has never claimed to offer an exhaustive list of moral foundations. We
have tried from the beginning to identify the candidates for which the evi-
dence was strongest, and we have actively sought out arguments and evidence
for additional foundations. The first winner of the “moral foundations chal-
lenge” was John Jost, who suggested that we were missing concerns about
liberty and oppression. As described in Section 4.1.4, we have already begun
empirical work testing Liberty/oppression as a possible sixth foundation. The
second winner was the team of Elizabeth Shulman and Andrew Mastronarde,
who proposed that concerns about waste and inefficiency, particularly when a
group is trying to achieve a common goal, produce an emotional reaction that
is not related to any of the other foundations. The third winner was Polly
Wiessner, an anthropologist who noted that issues of ownership and property
arise everywhere, even among the !Kung Bushmen whom she studies, and
that concerns about ownership have apparent precursors in animals’ ability
to recognize and guard their own territories.
We think that Liberty/oppression, Efficiency/waste, and Ownership/
theft are all good candidates for foundationhood, and we are conducting fur-
ther research on those issues, along with Honesty/deception, to determine
whether we should add any of them to the current list of five foundations.
We think the issue of identifying foundations is rather like the issue of cou-
nting planets. There are millions of objects orbiting the sun, but astronomers
do not call them all planets. There are six (including the Earth) that are so
visible that they were recorded in multiple ancient civilizations, and then
there are a bunch of objects further out that were discovered with telescopes.
Astronomers disagreed for a while as to whether Pluto and some more
distant icy bodies should be considered planets. Similarly, we are content to

say that there are many aspects of human nature that contribute to and con-
strain moral judgment, and our task is to identify the most important ones—
the sets of social sensitivities that are most helpful for understanding inter-
cultural and intracultural moral disagreements and for understanding moral
thought and behavior, in general.
Although articulated well before the development of MFT, Turiel’s
(1979, 1983) moral-conventional distinction prefigures one of the most
common responses to MFT that we have heard from other researchers:
two foundations—Care and Fairness—are legitimately moral, holding for
all times and places, while the other three are merely conventional—valued
in some times and places, but not in the same way as Care and Fairness. This
critique was echoed by Jost (2009), who raised the normative objection that
calling Loyalty, Authority, and Sanctity “moral” could legitimize anything
from jingoism to blind obedience to prejudice and racism. Jost’s objection
raises a valid critique of some of our writings (Haidt, 2007b; Haidt &
Graham, 2007) that blurred the line between the descriptive and the norma-
tive and highlights the importance of carefully distinguishing the two. MFT
is designed to provide a purely descriptive understanding of human morality,
not to provide any normative justification (or condemnation) of any partic-
ular moral judgments or concerns. Although the word “moral” can intro-
duce ambiguities because it has both descriptive and normative uses,
MFT is about the foundations of morality as it is observed around the world,
not about the moral systems that ought to prevail.
In contrast to the critique that MFT has included too much in its map-
ping of the moral domain, some have criticized it for not including enough.
Janoff-Bulman and Sheikh (2012) presented a 2 3 matrix of moral motives,
based on their work distinguishing approach-based moral prescriptions and
avoidance-based moral proscriptions (Janoff-Bulman, Sheikh, & Baldacci,
2008; Janoff-Bulman, Sheikh, & Hepp, 2009) crossed with three contexts:
intrapersonal, interpersonal, and intragroup. They argue that the moral
foundations cover some of the six cells in this matrix, but fail to cover
others—namely, intrapersonal prescriptions and proscriptions, and the intra-
group prescriptions that characterize social justice solidarity concerns.
Although MFT’s treatment of all foundations involves both prescriptions
(moral goods to be approached and admired) and proscriptions (moral bads
to be condemned and avoided) Janoff-Bulman raises the important point
that it is not necessarily the case that Care and Fairness only operate at
the individual level, while Loyalty, Authority, and Sanctity (which we have
sometimes referred to as the “binding” foundations) always operate at the

group level. Graham and Haidt (2010) describe several intrapersonal con-
cerns related to Sanctity (e.g., prescriptions for treating one’s body as a tem-
ple, proscriptions against masturbation and impure thoughts). Interestingly,
our own self-critiques (see below) have also brought up the group-focused
fairness concerns we have been missing (e.g., equity and vigilance against
free-riders, reciprocal retaliations for outgroup attacks), but unlike social jus-
tice concerns (which we see as primarily focused on group members, not the
group itself), we predict that these concerns would be endorsed more by
conservatives than by liberals. Nevertheless, considering the different funda-
mental psychological motives (approach/avoid) involved in different moral
concerns will be a promising area for future development.
Further, Janoff-Bulman’s inclusion of different contexts (intrapersonal,
interpersonal, intragroup, and even intergroup) echoes the critique by
Rai and Fiske (2011) that MFT does not pay enough attention to relational
context. Specifically, they propose four moral motives—unity, hierarchy,
equality, and proportionality—based on Fiske’s (1992) relational models
described above in Section 1, and say that these motives can add to MFT
“by grounding the foundations in a theory of social relationships and thereby
predicting when and how people will rely on one foundation over another”
(p. 67). Jarudi (2009) suggests an expansion of the Sanctity domain, dis-
tinguishing between sexual purity and food purity. Finally, in addition to
their meta-theoretic critiques of MFT’s approach (see Section 4.1.1),
Suhler and Churchland (2011) suggest other candidate foundations, such
as industry and modesty.
Despite the collective coherence suggested by our use of “we” through-
out this chapter, we are constantly arguing among ourselves over changes to
existing foundations and considerations of new candidate foundations. Iyer
(2009) first pointed out that our measures of Fairness concerns centered on
equality rather than equity and that concerns about equality are often moti-
vated by care for others, whereas equity concerns may be motivationally dis-
tinct (Iyer, Read, & Correia, 2010). Iyer (2009) also questioned the
pragmatic utility of separating Loyalty and Authority, suggesting that both
concerns could conceptually be considered part of a single foundation con-
cerning subsuming one’s interests for one’s group. Analyses of libertarians
(described in Section 3.2.4) raised the question of whether Liberty/oppres-
sion is its own basic moral concern, not reducible to self-interest or existing
foundations. And in responses to open-ended questions about what people
felt guilty about (or ways in which they were not living up to their values),
honesty violations come up more frequently than any other kind of concern
(see Iyer, 2010, on treating honesty as a separate foundation). We are cur-
rently investigating all of these as part of the method-theory coevolution
of MFT.
4.2. Getting specific: What does it take to be a foundation?

One common critique of MFT has been that our list of foundations is arbi-
trary, chosen originally by Haidt and Joseph (2004) based on their reading
of five books and articles. Many scientists would like to see a set of explicit
criteria which researchers could use to decide what counts as a foundation.
We agree that such a list would be helpful for progress in moral
psychology.
We therefore offer a list of five criteria for foundationhood. We looked
for guidance to the long-running debate over how many “basic emotions”
there are. Ekman, Sorenson, and Friesen (1969) originally offered a list of six
emotions, based on their research on facial expressions: joy, sadness, anger,
fear, surprise, and disgust. Gradually a few more emotions were added, and
eventually Ekman (1992) offered a set of nine criteria for what it takes to be a
basic emotion. He made no commitment to parsimony, suggesting that per-
haps 17 emotions might eventually qualify as basic emotions (Ekman, 1994).
Some emotions, such as fear and anger, meet all of Ekman’s criteria very
cleanly; they are prototypical emotions, about which there is less debate.
Other emotions, such as awe, relief, and contentment, meet most of the
criteria to some degree, making them less prototypical exemplars of
emotionhood and leaving more room for debate.
We think the same is true of foundationhood. We think that our original
list of five foundations did a good job of capturing the most obvious and
least debatable foundations, but we acknowledge that there is still room
for debate, and, like Ekman, we are confident that our initial list is not
the final list.
Here, then, is our list of five criteria (see below and Table 2.4). The first
two criteria establish the kinds of phenomena we are studying—intuitive
moral judgments. The last three indicate that a content area of morality
may be related to an innate but variably expressed foundation. We will illus-
trate each criterion by discussing the Fairness foundation, which we believe
meets all criteria extremely well.
Table 2.4 Criteria for foundationhood, with evidence for the current foundations
Foundation
criteria Care/harm Fairness/cheating Loyalty/betrayal Authority/subversion Sanctity/degradation
Criterion 1: Playground harm: Nucci Catching cheaters: The Black Sheep Disrespect for Food and sex taboos:
Common in and Turiel (1978) Dunbar (1996) effect: Marques, authority: Shweder Haidt et al. (1993)
third-party Yzerbyt, and et al. (1987)
normative Leyens (1988)
judgments
Criterion 2: To cruelty and violence: To cheating: Sanfey, To ingroup To subversion: To sexual violations:
Automatic Luo et al. (2006), Rilling, Aronson, betrayals: Cannon Cannon et al. (2011) Parkinson et al. (2011);
affective Cannon et al. (2011), Nystrom, and Cohen et al. (2011) and and Graham (2010) to degradation: Cannon
evaluations and Graham (2010) (2003); to unfairness Graham (2010) et al. (2011) and Graham
or inequality: Cannon (2010)
et al. (2011) and
Graham (2010)
Criterion 3: Bowlby (1969) Fiske (1992) Herdt (1981) Fiske (1992) Douglas (1966)
Culturally
widespread
Criterion 4: NHP: Hrdy (2009) and NHP: Brosnan (2006); NHP: De Waal NHP: Boehm (1999, Not yet shown in NHP
Evidence of Preston and de Waal Infants: Schmidt and (1982); Infants: 2012); Not yet or infants
innate (2002); Infants: Hamlin, Sommerville (2011) Kinzler, Dupoux, shown in infants
preparedness Wynn, and Bloom and Sloane, and Spelke (2007)
(2007) Baillargeon, and and Hamlin et al.
Premack (2012) (in press)
Criterion 5: Kin selection: Hamilton Reciprocal altruism: Multilevel Rank and Disgust: Rozin, Haidt,
Evolutionary (1964); Attachment Trivers (1971) selection: Wilson dominance: de Waal and McCauley (2008);
model theory: Bowlby (1969) (2002); Tribalism: (1982) and Boehm Behavioral immune
Richerson and (1999) system: Schaller and
Boyd (2005) Park (2011)
Note: NHP, nonhuman primates.
4.2.1 Criterion 1: A common concern in third-party

normative judgments
One of the most significant steps in the evolution of morality may have
occurred when human beings developed “shared intentionality”—the abil-
ity of multiple people to hold a shared mental representation of what they are
trying to do together (Tomasello et al., 2005). Chimpanzees seem to have
some sense of norms for behavior within the group, and they sometimes get
upset when they are not treated according to their expectations. The evi-
dence that they react to third parties who violate norms, however, is mixed
or anecdotal at best (de Waal, 1996). But when humans developed the
capacity for shared intentionality, our capacity to recognize norms began
to grow into a passion for enforcing them on each other (Boehm, 2012).
Humans began to live in “moral matrices”—the “consensual hallucinations”
that provide a common normative framework against which people can and
do judge the actions of others, even when those actions have no direct impli-
cations for the self (Haidt, 2012).
The sorts of third-party violations that people in a community react to is
a good guide to where moral foundations should be sought. If a putatively
moral issue never shows up in gossip, even in communities that are said to
endorse values related to that foundation, then that is a reason to doubt the
existence of such a foundation. Gossip about fairness, for example, is ubiq-
uitous. From hunter-gatherers (Wiessner, 2005) to Chaldean-Iraqui mer-
chants in Michigan (Henrich & Henrich, 2007) to college roommates
sharing a kitchen, people gossip frequently about members of their group
who cheat, fail to repay favors, or take more than their share. In fact,
Dunbar (1996) reports that one of the principle functions of gossip is to catch
cheaters and free-riders within groups.
In the first row of Table 2.4, we have listed studies that show people
making third-party moral judgments—condemning others for actions that
have no direct consequences for the self. These studies show that people
in at least some cultural groups make judgments closely related to the con-
tent of all five foundations. Our own studies using multiple measures pro-
vide ample documentation of people condemning third parties for violations
related to each foundation (e.g., Graham et al., 2009).
4.2.2 Criterion 2: Automatic affective evaluations

MFT is an intuitionist theory—it tries to explain the rapid, automatic reactions
people have to violations of what they take to be a shared moral order. There is
not just one moral intuition—a general flash of “wrongness”—just as there is
not one taste receptor on the tongue whose output tells us “delicious!”
Rather, we posit that there are a variety of rapid, automatic reactions to pat-
terns in the social world. When we detect such patterns, moral modules fire,
and a fully enculturated person has an affectively valenced experience. Not just
a feeling of “good!” or “bad!,” but an experience with a more specific “flavor”
to it, such as “cruel!,” “unfair!,” “betrayal!,” “subversive!,” or “sick!” If a
moral reaction can be elicited quickly and easily, with a variety of images,
bumper-stickers, or one-sentence stories, that is a point in favor of its
foundationhood. Reactions to unequal distributions among children are often
visible on the face of the disadvantaged child within one second (LoBue,
Chiong, Nishida, DeLoache, & Haidt, 2011), and fMRI studies repeatedly
show that people have rapid, affectively laden reactions to being cheated,
and those reactions tend to activate brain areas related to emotion, including
the anterior insula and the orbitofrontal cortex (Rilling et al., 2002; Sanfey
et al., 2003). In an fMRI study of economic games, fair offers (compared
to unfair offers of the same value) activated neural reward circuitry, while
accepting unfair offers activated self-control circuitry (Tabibnia, Satpute, &
Lieberman, 2008). It is easy to trigger rapid and affectively laden judgments
of unfairness using still photos, bumper stickers, or a single number on a com-
puter screen that reveals one’s partner’s choice in a cooperative game. The
same is true for images of harm or cruelty activating the Care foundation
(e.g., Luo et al., 2006), and stories about sexual violations activating the Sanc-
tity foundation (e.g., Parkinson et al., 2011). There has been less research on
automatic reactions to violations of Loyalty and Authority, but here too stud-
ies have shown split-second reactions to sentences, words, or pictures showing
violations of these foundations (Cannon et al., 2011; Graham, 2010).
4.2.3 Criterion 3: Culturally widespread

We have proposed that moral foundations are part of the “first draft” of the
moral mind. These drafts get edited during childhood development within a
particular culture, and some cultures actively suppress some of the founda-
tions. Examples include the ways that Nazi Germany turned compassion
into the vice of “softness” (Koonz, 2003), or the way that egalitarian move-
ments such as Occupy Wall Street have tried to create “horizontal” societal
structures that do not rely on the Authority foundation. So it is not necessary
that a foundation be shown to underlie morality in all human cultures.
Innate does not mean universally visible in the adult phenotype. It means
“organized in advance of experience,” such that we should expect to see
it expressed in some form in most human cultures.
Additionally, we should not treat all cultures as equally informative.

Hunter-gatherer societies should carry added weight because they may more
closely resemble lifestyles of the “environment of evolutionary adaptation”
(Cosmides & Tooby, 1994) in which the moral foundations presumably
evolved. Traditional societies with small-scale agriculture or herding have also
existed for long enough periods to have produced genetic adaptations (e.g., for
lactose tolerance and starch metabolism, and quite possibly for behavior too; see
Cochran & Harpending, 2009). If moral foundations were shaped by gene-
culture coevolution (Richerson & Boyd, 2005) in response to long-standing
adaptive challenges, then a candidate foundation should be easily visible in
anthropological reports from these societies. Modern “WEIRD” societies
(Henrich et al., 2010) are arguably the worst places to look for moral founda-
tions because such societies have narrowed the moral domain in order to grant
individuals the maximum freedom to pursue their projects. Nonetheless, when
similar moral concerns are found across WEIRD societies, agricultural socie-
ties, and hunter-gatherer societies, the case for foundationhood gets stronger.
Fairness certainly passes this test—nobody has yet identified a society in which
reciprocity is not an important moral concern (Brown, 1991; Fiske, 1992). The
other foundations also show up widely in anthropological accounts (as shown in
the third row of Table 2.4), and in Brown’s (1991) list of human universals.
Authority is a particularly interesting case in that hunter-gatherer socie-
ties are generally egalitarian. Yet as Boehm (1999) explains, it is not that they
lack the innate cognitive and emotional structures for implementing hierar-
chical relationships because such relationships emerge very rapidly when
groups take up agriculture. Rather, hunter-gatherers generally find cultural
mechanisms of suppressing the ever-present threat of alpha-male behavior,
thereby maintaining egalitarian relationships among adult males in spite of
the hierarchical tendencies found among most primates, including humans.
4.2.4 Criterion 4: Evidence of innate preparedness

The fact that a behavior or ability is found in most or all human societies does
not prove that anything is innate. All human societies face some similar chal-
lenges, and it is quite possible that all societies have hit upon similar solutions
using their general-purpose, nondomain-specific intelligence. For example,
all societies have invented ways to carry water. Perhaps all societies have
invented fairness and turn-taking as efficient solutions to the challenge of
dividing scarce resources; perhaps, all societies have invented food taboos
in response to the real dangers of toxins and contaminants. Perhaps there
are no innate moral foundations.
The case for innateness grows much stronger when a behavior or ability
is found in nonhuman primates (particularly chimpanzees and bonobos) and
when it can be shown to emerge in young children before they have been
exposed to relevant teaching or reinforcement. Contrary to Suhler and
Churchland (2011), we do not believe that claims about innateness need
to point to specific genes or brain areas. Rather, nativists must offer some
reason for believing that a behavior or ability is “organized in advance of
experience.”
de Waal (1996) has long argued that the “building blocks” of human
morality are present in other primates. We believe that such building blocks
have been shown for the Care foundation (i.e., empathy and nurturance;
Hrdy, 2009; Preston & de Waal, 2002), the Loyalty foundation (coalitional
behavior and intercoalitional conflict; de Waal, 1982), and the Authority
foundation (rank and deference; Boehm, 1999, 2012). There is some evi-
dence for precursors of Fairness (Brosnan, 2006), but it is more anecdotal,
and the limited lab evidence (e.g., Brosnan & de Waal, 2003) has been dis-
puted (Brauer, Call, & Tomasello, 2006; see also Hammerstein, 2003). We
know of no evidence that nonhuman primates have any building blocks of
the Sanctity foundation, such as the emotion of disgust, or even contamina-
tion sensitivity (see Rozin & Fallon, 1987). We presume that Sanctity is the
most recently evolved foundation, perhaps coevolving with human religi-
osity in the past one or two hundred thousand years.
Recent findings in developmental psychology strongly support the
nativist claims of MFT. The fourth row of Table 2.2 lists examples of such
research. In the past 6 years, infants and young children have been shown to
have surprisingly sophisticated social-cognitive abilities, often including
affective reactions to third-party violators (i.e., puppets who do bad things
to other puppets). For example, infants do not like puppets who harm
others, but they do like puppets who help others (Hamlin et al., 2007).
Infants are also sensitive to third-party fairness violations (Sloane et al.,
2012); interestingly, this sensitivity predicted infants’ own altruistic sharing
behavior (Schmidt & Sommerville, 2011). Children as young as three are
adept at sharing rewards equally, but only when they both cooperated to
produce the benefit (Hamann, Warneken, Greenberg, & Tomasello,
2011). Infants notice markers of ingroup membership and prefer members
of their ingroup (Kinzler et al., 2007), and even prefer those who help similar
others and harm dissimilar others (Hamlin, Mahajan, Liberman, & Wynn,
in press). We know of no research on how infants process markers of author-
ity and respect, or of purity, sanctity, or contagion; we hope that such
research will be done in the future. But we do note that children’s games are
often based on a single foundation, giving children the opportunity to prac-
tice a portion of their moral repertoire. For example, the game of “Simon
Says” appoints a leader who commands followers, and the game of cooties is
about contagion and how to remove contagion (i.e., with a “cooties shot”).
The concept of “cooties” is not found universally, but it has been identified
in several far-flung cultures (Hirschfeld, 2002; Samuelson, 1980), it seems to
emerge with no encouragement from adults, and it emerges in Western soci-
eties that discourage the use of caste and contagion as moral categories.
Importantly, cooties games tend to emerge around the age of 7 or 8
(Opie & Opie, 1969), which is the age at which disgust sensitivity becomes
pronounced (Rozin & Fallon, 1987). In other words, these games seem to
reflect the externalization of children’s developing social-emotional abilities,
not the internalization of prevailing cultural norms.
4.2.5 Criterion 5: Evolutionary model demonstrates

adaptive advantage
Anti-nativists often criticize evolutionary psychology as a collection of “just-
so” stories. And indeed, given the power of the human imagination and the
epistemological predations of the confirmation bias, one could invent an
evolutionary story for just about any candidate foundation, especially if
one is allowed to appeal to the good of the group. But a good evolutionary
theory will specify—often with rigorous mathematical models—exactly
how a putative feature conferred an adaptive advantage upon individuals
(or upon other bearers of the relevant genes), in comparison to members
of the same group who lacked that feature. A good evolutionary theory will
not casually attribute the adaptive advantage to the group (i.e., appeal to
group selection) without a great deal of additional work, for example, show-
ing that the feature confers a very strong advantage upon groups during
intergroup competition while conferring only a small disadvantage upon
the individual bearer of the trait (see Wilson, 2002; and see Haidt, 2012,
chapter 9, on group-selection for groupish virtues). If no clear adaptive
advantage can be shown, then that is a mark against foundationhood.
Another important safeguard against “just-so” thinking is to rely upon
already-existing evolutionary theories. As we said in Section 1, MFT was
inspired by the obvious match between the major evolutionary theories
and the major moral phenomena reported by anthropologists. We engaged
in no post hoc evolutionary theorizing ourselves. The fifth row of Table 2.4
shows evolutionary theories that spell out the adaptive advantages of certain
innate mechanisms which we posit to be among the modules comprising

each foundation. For example, the fairness foundation is largely just an elab-
oration of the psychology described by Trivers (1971) as the evolved psy-
chological mechanisms that motivate people to play “tit for tat.”
In sum, we have offered five criteria for foundationhood. Any moral
ability, sensitivity, or tendency that a researcher wants to propose as an
expression of an additional moral foundation should meet these criteria.
At that point, the researcher will have established that there is something
innate and foundational about an aspect of human morality. The only hurdle
left to clear to get added to the list of moral foundations is to show that the
candidate foundation is distinct from the existing foundations. For example,
we do not believe that there is an “equality” foundation, not because we
think there is nothing innate about equality, but because we think that
equality is already accounted for by our existing foundations. Equality in
the distribution of goods and rewards is (we believe) related to the Fairness
foundation. Equality is a special case of equity: when all parties contributed
equally, then all parties should share equally (Walster, Walster, & Berscheid,
1978). People who take more than their share are cheating. Moral judgments
related to political equality—particularly the anger at bullies and dominators
who oppress others—may be an expression of the candidate Liberty/oppres-
sion foundation. (See Haidt, 2012, chapter 8, for further discussion of equal-
ity, equity, and liberty.)
4.3. Looking ahead: New directions for moral

foundations research
The preceding sections of this chapter give an indication not only of the
work that has been done using MFT but also of the work that has yet to
be done. For instance, Section 3.1 describes many different methods for
measuring foundation-related concerns explicitly and implicitly, and yet
the majority of the empirical work described in Section 3 relies on just
one of those methods (the MFQ; see Table 2.2). In this penultimate section,
we describe the future we see for moral foundations research, for refining the
theory itself and applying it to new research questions.
4.3.1 Method-theory coevolution of MFT

We began this Section 4 with a detailed discussion of various critiques of
MFT because we see such critiques as crucial for the progress and future
shaping of the theory. In our vision of method-theory coevolution, critics
are especially needed on the theory side, pointing out problems with existing
constructs and offering competing conceptualizations of the moral domain.

We expect that work bridging MFT with other theories will be productive,
for MFT and for moral psychology overall. Janoff-Bulman and Sheikh
(2012) and Rai and Fiske (2011) have both offered expansions or alternate
configurations of the moral foundations, and while we may disagree on some
particulars, none of these theories are incompatible. They are different ways
of approaching the same phenomena. And while a strict moral monism is
incompatible with MFT, monist critiques such as those offered by Gray
et al. (2012) can also advance the science by prompting more work on
how different kinds of moral concerns can be similar as well as distinct.
Working out where the theories converge and diverge can help advance
our understanding of morality—particularly once competing predictions can
be spelled out to testable hypotheses. Given the confirmation bias inevitable
when researchers test their own theories, adversarial collaborations (in which
the adversaries first agree on terminology, predictions, and what counts as evi-
dence for and against specific claims) may be necessary to avoid the kind of
unresolved theoretical stalemates described by Greenwald (2012).
In this vein, tests of alternate foundations will likely characterize the next
few years of moral foundations development. We hope that the criteria
spelled out in Section 4.2 will be useful for such efforts: what is the existing
evidence along these five criteria for the candidate foundations described in
Section 4.1, such as liberty, honesty, waste, property, social justice, industry,
and modesty? Where is the evidence the strongest, and where does more
work need to be done to test candidate foundations? This is not to say that
more work will not be done on the five initial foundations. Table 2.4 high-
lights areas where little evidence is currently available for particular founda-
tions on particular criteria. For instance, might infants show some ability to
detect violations of Authority, and to respond to violators negatively? Such
work is likely to lead to the creation of new methods as well. Again, the end
goal is for competing conceptualizations and theories to be specified and
worked out to the point that new methods are developed to marshal evi-
dence for the claims, which will bring new (often unexpected) findings that
can in turn lead to new theoretical syntheses and developments.
4.3.2 Applying MFT to new areas, and new questions

Theories typically reflect the strengths and weaknesses of their founders. We
(the authors) are all social psychologists with interests in political ideology,
and so it should be of no surprise that most of the work described in
Section 4 falls in the realm of political psychology. Nevertheless, we are
hopeful that as more and more researchers make use of MFT’s methods and
constructs, the benefits of moral pluralism can be realized in more and more
content areas and disciplines. Here are a few areas we see as particularly
fertile.
4.3.2.1 Implicit social cognition

First, we are beginning to see more work by cognitive scientists on how
judgment processes differ for different kinds of concerns. This work has
mostly contrasted Sanctity with Care or Fairness (e.g., Feinberg & Willer,
2013; Inbar, Pizarro, & Cushman, 2012; Young & Saxe, 2011), but so far
much less work has been done on Loyalty and Authority concerns. Recent
(see Table 2.2) and future implicit measures of foundation-related intuitions
and reactions could be used by social/cognitive psychologists and neurosci-
entists to learn more about the automatic processes associated with
foundation-related judgments.
4.3.2.2 Development
Second, developmental psychologists are just beginning to test the earliest
signs of emergence for moral concerns other than care and fairness. There
is much fertile research ground here for both infant/toddler studies and
lifespan development studies—do the “binding” concerns of Loyalty,
Authority, and Sanctity become more important as people get older,
become parents, or take on leadership positions at work? What are the dif-
ferent patterns of emergence and developmental trajectories for different
foundational concerns?
4.3.2.3 Culture and social ecology

As Shweder (1990) says, each culture is expert in some aspects of human
flourishing, but not all. Although we are working with researchers in other
nations to explore the morality of other cultures (see Section 3.4), much
more work needs to be done to move beyond WEIRD research samples
(Henrich et al., 2010). Variations in social ecology (Oishi & Graham,
2010), such as residential mobility, economic structure, or population den-
sity, could also be important for predicting foundation endorsements. In one
large-scale study, Motyl (2012) found that moral misfits—partisans living in
communities which voted heavily against their party’s U.S. Presidential
candidate—were disproportionately likely to move to a new community.
Furthermore, their new communities voted more heavily for the partici-
pant’s party’s candidate. This research suggests that moral values may steer
people to live in morally segregated groups, with implications for attitude

polarization and intergroup conflict.
4.3.2.4 Beyond moral intuitions

As noted above, research should examine what happens after the initial moral
judgment is made. A central but largely understudied component of the SIM
(Haidt, 2001) is that while one’s initial moral judgment is typically intuitive,
explicit moral reasoning plays many important roles as people gossip, argue,
and otherwise talk about moral issues with other people. We hope that
researchers will study moral disagreements as they play out over the course
of many days or months, sometimes shifting in terms of the moral foundations
used to justify judgments (e.g., see Koleva et al., 2012).
4.3.2.5 Interpersonal morality

One criticism of MFT, and of morality research in general, is that it largely
ignores the role of interpersonal and relational factors (Rai & Fiske, 2011).
Do moral judgments based on the moral foundations indeed vary for differ-
ent relationship contexts? Moreover, what are the interpersonal antecedents
and consequences of individual variation in foundation-related concerns?
We have recently begun to explore these questions—for example, Koleva
(2011) examined the role of moral foundation similarity in romantic ideals
and relationship satisfaction, and more recent work is examining the rela-
tionships between adult romantic attachment and foundation concerns—
but many more questions remain.
4.3.2.6 From moral judgment to moral behavior

The virtues have been central to MFT in theory, but not yet in practice. As
Narvaez (2010) asked, what is the relation between moral judgment on one
hand, and actual moral behavior on the other? Following Graham, Meindl,
and Beall (2012), how can the pluralism of moral judgments and concerns
help researchers capture a wider array of morally relevant behaviors? Relat-
edly, what are the practical real-world implications of MFT for persuasion
(e.g., Feinberg & Willer, 2013) or other aspects of moral disagreements?
4.3.2.7 Beyond psychology

Researchers in many departments beyond psychology have begun to apply
MFT’s methods and constructs to such fields as public policy (Oxley, 2010),
media studies (Tamborini, 2011), marketing (Winterich, Zhang, & Mittal,
2012), legal studies (Prince, 2010), climate science (Markowitz & Shariff,
2012), business ethics (Sadler-Smith, 2012), political science ( Jones, 2012),

genetics (Smith et al., 2011), neuropsychology (Young & Saxe, 2011), neu-
roanatomy (Lewis et al., 2012), and even agricultural ethics (Makiniemi
et al., in press). Given the importance of values in real-world domains such
as philanthropy, politics, and business, we hope that MFT proves useful
beyond academia as well.
5. CONCLUSION
A cherished maxim in psychology comes from Lewin (1951): “There
is nothing so practical as a good theory.” Putting this maxim together with
Einstein’s maxim at the opening of this chapter, we think MFT is a good
theory. It is a practical theory—complete with a set of well-validated mea-
surement tools—which has quickly yielded a great variety of new findings,
in many fields. It is a non-Procrustean theory which does not force
researchers to “surrender the adequate representation” of experience.
And it is an open and revisable theory, offering an initial list of foundations
along with a list of criteria for how to revise the list. MFT is a theory in
motion, a theory to be expanded, constricted, refined, and built upon.
Above all, we think it is the right theory for our age—a golden age of
cross-disciplinary research in which most scientists studying morality have
at least some familiarity with findings in neighboring fields. Conferences
on moral psychology nowadays often include researchers who study chim-
panzees, psychopaths, infants, hunter-gatherers, or people with brain dam-
age. MFT gives this varied set of researchers a common language for talking
about the moral domain. It calms the sometimes-divisive nature-nurture
debate by distinguishing the first draft of the moral mind and the experiential
editing process.
We think MFT is practical in another way too: it helps researchers as well
as the general public look beyond the moral values that are dearest to them,
and understand those who live in a different moral matrix. We close with a
final quote from Berlin (2001), who explains one reason why pluralism is so
practical:
If I am a man or a woman with sufficient imagination (and this I do need), I can
enter into a value system which is not my own, but which is nevertheless some-
thing I can conceive of men pursuing while remaining human, while remaining
creatures with whom I can communicate, with whom I have some common
values—for all human beings must have some common values or they cease
to be human, and also some different values else they cease to differ, as in fact
they do. That is why pluralism is not relativism—the multiple values are objective,
part of the essence of humanity rather than arbitrary creations of men's subjective
fancies.
ACKNOWLEDGMENTS
The authors wish to thank Trish Devine, Jeremy Frimer, Ashby Plant, Linda Skitka, and the
USC Values, Ideology, and Morality Lab for helpful comments on a draft of this chapter.
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CHAPTER TWO

Moral Foundations Theory:

Advances in Experimental Social Psychology, Volume 47 # 2013 Elsevier Inc. 55

Scientists value parsimony as well as explanatory adequacy. There is, however, an

Other theorists—whom we will call pluralists—assert that the answer is:

Whether materialistically or spiritualistically minded, philosophers have always

1. THE ORIGINS OF MFT

appreciate when and why an action, practice, or custom is fair or unfair.

(2012) has suggested that Liberty/oppression should be considered a sixth

2. THE CURRENT THEORY

2.1. Nativism: There is a “first draft” of the moral mind

single exposure to a flower-fearing monkey did nothing. This is an example

2.2. Cultural learning: The first draft gets edited during

2.3. Intuitionism: Intuitions come first, strategic

the sudden appearance in consciousness, or at the fringe of consciousness, of an

so morally sensitive to a small set of issues (such as local instances of unfairness

2.4. Pluralism: There were many recurrent social challenges,

2.4.1 The Care/harm foundation

the chapter on mothering is completely blank—not structured in advance of

2.4.2 The Fairness/cheating foundation

current triggers of the foundation can include interactions with inanimate

2.4.3 The Loyalty/betrayal foundation

2.4.4 The Authority/subversion foundation

2.4.5 The Sanctity/degradation foundation

relations between foundational concerns and other psychological constructs,

3.1. Methods and measures

Table 2.2 Methods developed to measure MFT's constructs

Table 2.2 Methods developed to measure MFT's constructs—cont'd

3.2. Moral foundations and political ideology

from known differences between American liberals and conservatives. Yet

3.2.1 Ideology in five dimensions

(0 = strongly disagree, 5 = strongly agree)

Self-reported political identity

Figure 2.1 Ideological differences in foundation endorsement across three methods.

3.2.2 Personality–morality–ideology linkages

3.2.3 Political stereotypes and interpersonal judgment

embodiment of the Care, Fairness, and Sanctity foundations. Ideological

3.2.4 Beyond liberal and conservative

multifaceted construct that can be understood along multiple dimensions. For

Cluster 1: Secular Cluster 2: Cluster 3: The Cluster 4: Social

by opportunity, rather than the libertarian vision of negative liberty, where

Error bars: 95% Cl

3.3. Moral foundations and other psychological constructs

decreased and this change in emotion predicted a change in moral judgment.

3.3.3 Moral character

compassionate, were brought to mind). Furthermore, a politician’s known

3.3.4 Other psychological constructs

3.4. Cross-cultural differences and intergroup relations

been used so far to investigate cultural differences in morality and phenom-

3.4.1 East-West cultural differences

3.4.2 Other cultural differences

and a positive relationship between conservatism and Loyalty, Authority,

connecting morality and automaticity. As discussed in Section 3.3.2, incidental

3.5.1 Implicit morality across ideology

3.5.2 Psychophysiological pluralism

In a massive measurement validation effort, Knutson et al. (2009) compiled

4.1. Criticisms of the theory

theories would be well-advised, therefore, to seek out critics in order to