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When what we encounter: Zajonc, Robert B. “Feeling and Thinking: Preferences Need No Inferences.” American Psychologist 35 (1980): 151–75.
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studies of faces, scents: Art critic John Berger, in his influential book Ways of Seeing, gives us reason to be skeptical of our feelings of comfort, pleasure, and beauty. For several hundred years, Berger shows, men like Renoir and Degas painted the female nude. In such art it is the male gaze that looks upon the woman, who is controlled and confined within society’s regard. In this case art teaches us to find comfort in a way of seeing that preserves subjugating gender dynamics within a patriarchal status quo. Berger, John. Ways of Seeing. London: Penguin Books, 1972.
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In visual art, we like: Palmer, Stephen E., Karen B. Schloss, and Jonathan S. Gardner. “Hidden Knowledge in Aesthetic Preferences: Color and Spatial Composition.” In Aesthetic Science: Connecting Minds, Brains, and Experience, edited by Art Shimamura and Steve Palmer, 189–222. New York: Oxford University Books, 2012.
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enables new “possibilities of feeling”: Langer, Susanne K. Mind: An Essay on Human Feeling. Baltimore: Johns Hopkins Press, 1967. Shimamura, Art, and Steve Palmer, eds. Aesthetic Science: Connecting Mind, Brain, and Experience. New York: Oxford University Press, 2012. For a more recent history of this idea and others about the evocative powers of art: Berger, Karol. A Theory of Art. New York: Oxford University Press, 2000.
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to evoke mystical feeling: Kandinsky, Wassily, and M. T. H. Sadler. Concerning the Spiritual in Art. New York: Dover, 1977, 2.
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Psychedelic artists like Alex Grey: What is true of painting is true of all forms of visual design: that in engaging with perceptions of vastness and mystery, we as participants feel a sense of being connected to something larger than the self. For example, Haussmann’s wide, airy, and light-filled boulevards and large public squares in Paris integrated Parisians into a larger sense of identity from the 1850s on.
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study of Mesoamerican art: Stone, Rebecca. The Jaguar Within: Shamanic Trance in Ancient Central and South American Art. Linda Schele Series in Maya and Pre-Columbian Studies. Austin: University of Texas Press, 2011.
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what some call shamanism: Winkelman, Michael. Shamanism. 2nd ed. Santa Barbara, CA: Praeger Press, 2010.
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art activates the dopamine network: Nadal, Marcos, and Marcus T. Pearce. “The Copenhagen Neuroaesthetics Conference: Prospects and Pitfalls for an Emerging Field.” Brain and Cognition 76 (2011): 172–83. Chatterjee, Anjan. The Aesthetic Brain: How We Evolved to Desire Beauty and Enjoy Art. New York: Oxford University Press, 2014.
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When paintings decorate the walls: An, Donghwy, and Nara Youn. “The Inspirational Power of Arts on Creativity.” Journal of Business Research 85 (2018): 467–75. https://doi.org/10.1016/j.jbusres.2017.10.025. Antal, Ariane B., and Ilana N. Bitran. “Discovering the Meaningfulness of Art in Organizations.” Journal of Cultural Management and Cultural Policy / Zeitschrift für Kulturmanagement und Kulturpolitik 4, no. 2 (2018): 55–76. https://doi.org/10.14361/zkmm-2018-0203.
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One impressive study: Van de Vyver, Julie, and Dominic Abrams. “The Arts as a Catalyst for Human Prosociality and Cooperation.” Social Psychological and Personality Science 9, no. 6 (2018): 664–74. https://doi.org/10.1177/1948550617720275.
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One recent study from Denmark: Nielsen, Stine L., Lars B. Fich, Kirsten K. Roessler, and Michael F. Mullins. “How Do Patients Actually Experience and Use Art in Hospitals? The Significance of Interaction: A User-Oriented Experimental Case Study.” International Journal of Qualitative Studies on Health and Well-Being 12, no. 1 (2017): 1267343. https://doi.org/10.1080/17482631.2016.1267343.
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In cities judged from photos: Seresinhe, Chanuki I., Tobias Preis, and Helen S. Moat. “Quantifying the Impact of Scenic Environments on Health.” Scientific Reports 5 (2015): 1–9. https://doi.org/10.1038/srep16899.
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cities with pathways for walking: Jackson, Laura. “The Relationship of Urban Design to Human Health and Condition.” Landscape and Urban Planning 64 (2003): 191–200. https://doi.org/10.1016/S0169-2046(02)00230-X.
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Simply being near cathedrals: Shariff, Azim F., Aiyana K. Willard, Teresa Andersen, and Ara Norenzayan. “Religious Priming: A Metanalysis with a Focus on Prosociality.” Personality and Social Psychology Review 20 (2016): 27–48. One study from Chile found that people were more cooperative with a stranger when in a chapel than when in a lecture hall. The obvious interpretation has to do with the religious significance of a chapel and its priming people to be kinder. It’s also plausible, though, that these effects on saintly tendencies had to do with feelings of awe evoked by the design of the chapel. Ahmed, Ali, and Osvaldo Salas. “Religious Context and Prosociality: An Experimental Study from Valparaíso, Chile.” Journal for the Scientific Study of Religion 52, no. 3 (2013): 627–37. https://doi.org/10.1111/jssr.12045.
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box we put prisoners in: Crile, Susan. Abu Ghraib: Abuse of Power. Rome: Gangemi Editore, 2007.
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In relevant studies: Mocaiber, Izabela, Mirtes G. Pereira, Fatima S. Erthal, Walter Machado-Pinheiro, Isabel A. David, Mauricio Cagy, Eliane Volchan, and Leticia de Oliveira. “Fact or Fiction? An Event-Related Potential Study of Implicit Emotion Regulation.” Neuroscience Letters 476, no. 2 (2010): 84–88. In another study, anger-inducing treatment (harassment) was framed as a live theater performance or as an aptitude test developed by a recruitment firm. When viewing the same social event as an act of theater, participants showed attenuated peripheral physiological reactions. Wagner, Valentin, Julian Klein, Julian Hanich, Mira Shah, Winfried Menninghaus, and Thomas Jacobsen. “Anger Framed: A Field Study on Emotion, Pleasure, and Art.” Psychology of Aesthetics, Creativity, and the Arts 10, no. 2 (2016): 134–46. https://doi.org/10.1037/aca0000029.