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Biologists and social scientists have long tried to understand why some societies have more fluid and open interpersonal relationships and how those differences influence culture. This study measures relational mobility, a socioecological variable quantifying voluntary (high relational mobility) vs. fixed (low relational mobility) interpersonal relationships. We measure relational mobility in 39 societies and test whether it predicts social behavior. People in societies with higher relational mobility report more proactive interpersonal behaviors (e.g., self-disclosure and social support) and psychological tendencies that help them build and retain relationships (e.g., general trust, intimacy, self-esteem). Finally, we explore ecological factors that could explain relational mobility differences across societies. Relational mobility was lower in societies that practiced settled, interdependent subsistence styles, such as rice farming, and in societies that had stronger ecological and historical threats., Competing Interests: The authors declare no conflict of interest., (Copyright © 2018 the Author(s). Published by PNAS.)

This study focuses on lay conceptions of intelligence. It examined sex and cross-cultural similarities and differences in estimated intelligences and beliefs about intelligence in two countries, Angola and East Timor, within the reversal theory framework. A total of 209 Angolan (109 women and 100 men) and 183 Timorese (89 women and 94 men) students were participated in this study. Participants completed a questionnaire in order to estimate their parents', partners' and own overall intelligence and the 8 reversal multiple intelligences (telic, paratelic, conformist, negativistic, autic mastery, autic sympathy, alloic mastery and alloic sympathy intelligence). Respondents also rated 6 questions about intelligence. Men rated their overall, conformist and autic mastery higher than women. Angolans rated their overall, telic, paratelic, conformist, negativistic, autic mastery, autic sympathy, alloic mastery and alloic sympathy intelligence higher than Timorese. In both countries, fathers have been perceived as more intelligent than mothers, and telic intelligence emerged as a significant predictor of overall intelligence. Principal component analysis of the 8 reversal multiple intelligences yielded one factor. Angolan participants revealed more IQ test experience than Timorese participants. Most of respondents in both countries did not believe in sex differences in intelligence. These findings are discussed by means of cross-cultural literature., (© 2015 International Union of Psychological Science.)

The views of French, Portuguese, and Spanish people on end-of-life decisions were compared. Two hundred seventy-seven adults from Barcelona, Oporto, and Toulouse judged the acceptability of life-ending procedures in 42 scenarios composed of all combinations of 3 factors: the patient's age (30 or 80 years), the patient's life expectancy (days, weeks, or months), and the type of procedure (suicide, suicide assisted by the physician, euthanasia by the physician at the request of a suffering patient, euthanasia of a comatose patient at the family's request, euthanasia of a comatose patient as stipulated in the patient's advance directives, euthanasia of a comatose patient without advance directions and without a request from the family, or euthanasia of a suffering patient without a request from the patient). In all 3 countries, the type of procedure had the major effect. The 4 procedures implemented by the patient or at the patient's request were, on average, considered acceptable. The 2 procedures not implemented at the patient's request were considered unacceptable. Euthanasia of a comatose patient at the request of the family was judged mildly acceptable. The attitudes of the people in Toulouse, Oporto, and Barcelona concerning the acceptability of ending a patient's life have now largely converged, although Spanish participants were statistically significantly more accepting than French and Portuguese participants.

Although a greater degree of personal obesity is associated with weaker negativity toward overweight people on both explicit (i.e., self-report) and implicit (i.e., indirect behavioral) measures, overweight people still prefer thin people on average. We investigated whether the national and cultural context - particularly the national prevalence of obesity - predicts attitudes toward overweight people independent of personal identity and weight status. Data were collected from a total sample of 338,121 citizens from 71 nations in 22 different languages on the Project Implicit website (https://implicit.harvard.edu/) between May 2006 and October 2010. We investigated the relationship of the explicit and implicit weight bias with the obesity both at the individual (i.e., across individuals) and national (i.e., across nations) level. Explicit weight bias was assessed with self-reported preference between overweight and thin people; implicit weight bias was measured with the Implicit Association Test (IAT). The national estimates of explicit and implicit weight bias were obtained by averaging the individual scores for each nation. Obesity at the individual level was defined as Body Mass Index (BMI) scores, whereas obesity at the national level was defined as three national weight indicators (national BMI, national percentage of overweight and underweight people) obtained from publicly available databases. Across individuals, greater degree of obesity was associated with weaker implicit negativity toward overweight people compared to thin people. Across nations, in contrast, a greater degree of national obesity was associated with stronger implicit negativity toward overweight people compared to thin people. This result indicates a different relationship between obesity and implicit weight bias at the individual and national levels.

In this study, 148 Portuguese adults (M = 45.4 years) rated themselves and their children on overall IQ and on H. Gardner (1999) 10 intelligence subtypes. Men's self-estimates were not significantly higher than women's on any of the 11 estimates. The results were in line with previous studies, in that both sexes rated the overall intelligence of their first male children higher than the first female children. Higher parental IQ self-estimates correspond with higher IQ estimates for children. Globally parents estimated that their sons had significantly higher IQs than their daughters. In particular, parents rated their son's spiritual intelligence higher than those of their daughters. Children's age and sex, and parents' age and sex were all non-significant predictors of the overall "g" score estimates of the first two children. Participants thought verbal, mathematical, and spatial intelligence were the best indicators of the overall intelligence for self and children. There were no sex differences in experience of, or attitudes towards, intelligence testing. Results are discussed in terms of the growing literature in the self-estimates of intelligence, as well as limitations of that approach.

The association of trait emotional intelligence with a disposition for forgiveness was explored. In addition, the relationship between emotional intelligence and affect was also examined. A sample of 268 Portuguese students completed measures of trait emotional intelligence, disposition to forgive, and affect. Results demonstrated that trait emotional intelligence scores were negatively associated with lasting resentment and negative affect and positively associated with positive affect.

This study reports results from the first International Body Project (IBP-I), which surveyed 7,434 individuals in 10 major world regions about body weight ideals and body dissatisfaction. Participants completed the female Contour Drawing Figure Rating Scale (CDFRS) and self-reported their exposure to Western and local media. Results indicated there were significant cross-regional differences in the ideal female figure and body dissatisfaction, but effect sizes were small across high-socioeconomic-status (SES) sites. Within cultures, heavier bodies were preferred in low-SES sites compared to high-SES sites in Malaysia and South Africa (ds = 1.94-2.49) but not in Austria. Participant age, body mass index (BMI), and Western media exposure predicted body weight ideals. BMI and Western media exposure predicted body dissatisfaction among women. Our results show that body dissatisfaction and desire for thinness is commonplace in high-SES settings across world regions, highlighting the need for international attention to this problem.

This study examined estimates of their own, and their parents' general and multiple intelligences. Three hundred and twenty three students from East Timor, and one hundred eighty three students from Portugal estimated their own, and their parents' IQ scores on each of Gardner's ten multiple intelligences. Men believed they were more intelligent than were women on mathematical (logical), spatial, and naturalistic intelligence. There were consistent and clear culture differences. Portuguese gave higher self, and family ratings than Timorese, as expected. Participants of both cultures rated overall intelligence of their father higher than that of their mother. Implications of these results for education and self-presentations are considered.

About 70% of more than half a million Implicit Association Tests completed by citizens of 34 countries revealed expected implicit stereotypes associating science with males more than with females. We discovered that nation-level implicit stereotypes predicted nation-level sex differences in 8th-grade science and mathematics achievement. Self-reported stereotypes did not provide additional predictive validity of the achievement gap. We suggest that implicit stereotypes and sex differences in science participation and performance are mutually reinforcing, contributing to the persistent gender gap in science engagement.

The authors assessed forgiveness among Chinese (n=738) and Western European (n=810) participants using the Forgivingness Questionnaire (E. Mullet et al., 2003). They found that between the 2 samples, (a) the overall level of dispositional forgiveness was similar, (b) lasting resentment was higher among the Chinese than among the Western Europeans, and (c) sensitivity to the circumstances of the offense was higher among the Chinese than among the Western Europeans. These results contrast with what researchers have observed in previous studies in which forgiveness has been shown to be systematically higher in collectivistic cultures than in individualistic cultures. The authors suggest that there are possibly many other differences across cultures, namely in religion, that may impact views of forgiveness.

To facilitate use of the Forgiveness Likelihood Scale in cross-cultural studies, the psychometric characteristics of the translated scale were examined among 192 adolescents in Portugal (86 men and 106 women). The Forgiveness Likelihood Scale is a 10-item Likert-type scale designed to measure tendency to forgive across situations. Cronbach alpha was .89. Confirmatory factor analysis showed that the questionnaire was unidimensional among Portuguese high school students.

The authors examined gender differences and the influence of intelligence quotient (IQ) test experience in the self and partner estimation of H. Gardner's (1999) 10 multiple intelligences. Portuguese students (N = 190) completed a brief questionnaire developed on the basis of an instrument used in previous research (A. Furnham, 2001). Three of the 10 self-estimates yielded significant gender differences. Men believed they were more intelligent than were women on mathematical (logical), spatial, and naturalistic intelligence. Those who had previously completed an IQ test gave higher self-estimates on 2 of the 10 estimates. Factor analysis of the 10 and then 8 self-estimated scores did not confirm Gardner's 3-factor classification of multiple intelligences in this sample.

Advertisements from "Lonely Hearts" columns in the major daily Portuguese newspaper (Jornal de Notícias) were used to test hypotheses about the mate preferences of men and women. A total of 484 advertisements were coded for demographic descriptors and offers of and appeals for attractiveness, financial security, sincerity, expressiveness, and instrumentality, e.g., intelligence and ambition. Some results supported social exchange and evolutionary predictions: men sought younger women and offered security; women sought older men with status and resources. However, other results challenged such predictions: attractiveness and expressiveness did not differ by sex.

The authors conducted 2 studies to examine the relationship between loneliness and psychosocial variables among people from Angola and Portugal. In the 1st study, the participants were 129 college students from Angola and 122 from Portugal, and in the 2nd study participants were 105 nuns from Angola and 74 from Portugal. The following instruments were administered to all participants in both studies: the Revised UCLA Loneliness Scale (D. Russell, L. Peplau, & C. Cutrona, 1980), the Neuroticism Scale (J. Barros, 1999), the Optimism Scale (J. Barros, 1998), and the Satisfaction With Life Scale (E. Diener, R. Emmons, R. Larsen, & S. Griffin, 1985). Ethnic differences were found in loneliness. The Angolan participants recorded higher scores for loneliness than did the Portuguese participants. For both samples the most prominent predictors of loneliness were neuroticism and dissatisfaction with life.

The relationship between religious involvement and forgiveness was assessed in three samples of Western Europeans living in a social environment dominated by the Catholic tradition. The samples comprised nonbelievers/nonattendees, believers/nonattendees, believers/regular attendees, and religious people. Age and religious involvement were shown to affect the willingness to forgive in an interactive way: The effect of religious involvement was stronger for the elderly group. We also found that what made the difference in the willingness to forgive was mainly the social commitment to religion (attendance in church and the taking of vows), not mere personal beliefs. In addition, age and religious involvement were found to affect blockage towards forgiveness in an additive way.

To facilitate use of the adult form of the Francis Scale of Attitude Towards Christianity in cross-cultural studies, the psychometric characteristics of the translated scale were examined among 323 university students in Portugal (130 men and 193 women). Their ages ranged from 18 to 31 years. Analysis supported the unidimensionality, internal consistency, and construct validity of this scale in this sample of Portuguese university students.