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Ngai argues that cuteness can be empowering as it resists patriarchal ideologies of gender and sexuality. This is shown by kawaii, which embraces helpless and dejected objects.

Subversive Cuteness

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Ngai argues that the cute aesthetic is often used to promote essentialist ideals about femininity, by promoting docility. The kawaii (or cute) culture of Japan is, for instance, associated with a childlike aspect that features cartoons or toys that are helpless or dejected. It is a subculture that rebels against the sexualized ideal of beauty and femininity in dominant Japanese culture.

Ngai discusses also the commodification and exploitation of cuteness by consumers. Cuteness is used by consumers to evoke sadistic desires of control and mastery. She explains, for example, that Winnie the Poo’s clumsiness is part of his cuteness and that it provokes a desire to cuddle. The pliability of the cute object invites physical touching and can even withstand the violence its passivity seems to solicit (816). Despite its limitations the cuteness aesthetic can be subversive, challenging patriarchal ideologies about gender and beauty.

Commercial Cuteness

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Objectification

Objectification, as defined by social psychologists, is a process in which someone’s essential qualities are devalued. This can include reducing someone’s physical appearance or body parts, or their gender. Some social scientists have found that objectification and dehumanization are closely linked to processes that lead to genocide and other forms of extreme violence.

Objectification has also been discussed by many philosophers, some of whom argue that it is morally problematic. Anti-pornography feminists like Catharine McKinnon or Andrea Dworkin, for example, argue that women become objectified when sexually exploited as their bodies are viewed as objects and not as persons.

Other philosophers have defined specific aspects of an individual’s being which can be objectified. For example, Leyens (2009) has proposed the concept of infra-humanization, which is a process where a person or group loses their moral status and human rights because they are equated with non-human animals. Similarly, Haslam (2006) has argued that objectification is a form of dehumanization when a person’s human uniqueness is denied.

Empowering Cuteness

It has been shown that cuteness can promote prosocial behavior by expanding the moral circle. This is the boundary around entities deemed to be worthy of moral concern and can be triggered by mentalizing (i.e. Treating objects as psychological agents. Studies showing that cuteness increases kinship-specific prosocial behavior imply that this serves to prioritize infants in terms of attentional and emotion processing [66].

Infant faces trigger fast neural responses in the orbitofrontal cortex (OFC, 130ms) and the fusiform face region, and even less sophisticated manipulations of visual appearance have been found to increase ratings of cuteness. Cute stimuli aren’t just visual. Babbling and laughing of cute infants evokes very fast brain responses in the OFC, and nucleus Acumbens. These rapid responses allow for easier caregiving and orientation to the infant. Once this is accomplished, prosocial behaviours (such as play and empathy) can be performed. In contrast, negative aversive cues evoke more rigid, less flexible behaviours designed to prevent or terminate the stimulus. The power of cuteness can be used to promote prosocial behaviours, which is a powerful tool for human survival.