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People vary both in their embrace of their society's traditions, and in their perception of hazards as salient and necessitating a response. Over evolutionary time, traditions have offered avenues for addressing hazards, plausibly resulting in linkages between orientations toward tradition and orientations toward danger. Emerging research documents connections between traditionalism and threat responsivity, including pathogen-avoidance motivations. Additionally, because hazard-mitigating behaviors can conflict with competing priorities, associations between traditionalism and pathogen avoidance may hinge on contextually contingent tradeoffs. The COVID-19 pandemic provides a real-world test of the posited relationship between traditionalism and hazard avoidance. Across 27 societies (N = 7844), we find that, in a majority of countries, individuals' endorsement of tradition positively correlates with their adherence to costly COVID-19-avoidance behaviors; accounting for some of the conflicts that arise between public health precautions and other objectives further strengthens this evidence that traditionalism is associated with greater attention to hazards.

Witnessing altruistic behaviour can elicit moral elevation, an emotion that motivates prosocial cooperation. This emotion is evoked more strongly when the observer anticipates that other people will be reciprocally cooperative. Coalitionality should therefore moderate feelings of elevation, as whether the observer shares the coalitional affiliation of those observed should influence the observer's assessment of the likelihood that the latter will cooperate with the observer. We examined this thesis in studies contemporaneous with the 2020 Black Lives Matter (BLM) protests. Although BLM protests were predominantly peaceful, they were depicted by conservative media as destructive and antisocial. In two large-scale, pre-registered online studies (total N = 2172), political orientation strongly moderated feelings of state elevation elicited by a video of a peaceful BLM protest (Studies 1 and 2) or a peaceful Back the Blue (BtB) counter-protest (Study 2). Political conservatism predicted less elevation following the BLM video and more elevation following the BtB video. Elevation elicited by the BLM video correlated with preferences to defund police, whereas elevation elicited by the BtB video correlated with preferences to increase police funding. These findings extend prior work on elevation into the area of prosocial cooperation in the context of coalitional conflict.

The evolutionary fitness payoffs of moral condemnation are greatest within an individual's immediate social milieu. Accordingly, insofar as human moral intuitions have been shaped by adaptive design, we can expect transgressive harms to be perceived as more wrong when transpiring in the here and now than when occurring at a distance, or with the approval of local authority figures. This moral parochialism hypothesis has been supported by research conducted in diverse societies, but has yet to be tested in an East Asian society, despite prior research indicating that East Asians appraise transgressive acts as being caused by situational and contextual factors to a greater extent than do Westerners, who tend to emphasize dispositional factors (i.e., the transgressor's personal nature). Here, in a quasi-experiment using field samples recruited in Seoul and Los Angeles, we tested (i) the moral parochialism hypothesis regarding the perceived wrongness of transgressions, as well as (ii) the extent to which these wrongness judgments might be influenced by cross-cultural differences in causal appraisals. Despite notably large differences across the two societies in situational versus dispositional appraisals of the causes of the transgressions, replicating previous findings elsewhere, in both societies we found that transgressions were deemed less wrong when occurring at spatial or temporal remove or with the consent of authorities. These findings add to the understanding of morality as universally focused on local affairs, notwithstanding cultural variation in perceptions of the situational versus dispositional causes of (im)moral acts.

Abstract Early adversity is considered a major risk factor for adult posttraumatic stress disorder (PTSD). Simultaneously, however, early adversity is also known to contribute to psychological resilience, and, indeed, some high-adversity groups do not display elevated PTSD risk. We explored correlates of PTSD in the Study to Assess Risk and Resilience in Servicemembers military dataset to evaluate contrasting accounts of the relationship between early adversity and PTSD. The standard deficit model depicts ontogeny as inherently vulnerable to insult, such that early adversity yields a less robust adult phenotype. A complementary life history theory account holds that adverse early experiences cue a fast life history orientation that reduces investment in maintenance, yielding an adult phenotype less able to recover from trauma. An opposing life history theory account holds that early adversity cues expectations of an adverse adult environment, adaptively reducing reactivity to adverse events. We use principal component analysis to extract a latent variable representing several childhood experiences and multiple lifestyle factors that plausibly proxy life history orientation. After correcting for covariates, we find a strong positive influence of such proxies on PTSD risk, suggesting that early adversity may indeed increase risk for PTSD, and thus that either the standard deficit model, the reduced maintenance account or a combination are correct.

Disgust has long been viewed as a primary motivator of defensive responses to threats posed by both microscopic pathogens and macroscopic ectoparasites. Although disgust can defend effectively against pathogens encountered through ingestion or incidental contact, it offers limited protection against ectoparasites, which actively pursue a host and attach to its surface. Humans might, therefore, possess a distinct ectoparasite defence system-including cutaneous sensory mechanisms and grooming behaviours-functionally suited to guard the body's surface. In two US studies and one in China, participants (N = 1079) viewed a range of ectoparasite- and pathogen-relevant video stimuli and reported their feelings, physiological sensations, and behavioural motivations. Participants reported more surface-guarding responses towards ectoparasite stimuli than towards pathogen stimuli, and more ingestion/contamination-reduction responses towards pathogen stimuli than towards ectoparasite stimuli. Like other species, humans appear to possess evolved psychobehavioural ectoparasite defence mechanisms that are distinct from pathogen defence mechanisms.

Background and objectivesLife History Theory (LHT) describes trade-offs that organisms make with regard to three investment pathways: growth, maintenance and reproduction. In light of the reparative functions of sleep, we examine sleep behaviors and corresponding attitudes as proximate manifestations of an individual's underlying relative prioritization of short-term reproduction versus long-term maintenance.MethodologyWe collected survey data from 568 participants across two online studies having different participant pools. We use a mixture of segmented and hierarchical regression models, structural equation modeling and machine learning to infer relationships between sleep duration/quality, attitudes about sleep and biodemographic/psychometric measures of life history strategy (LHS).ResultsAn age-mediated U- or V-shaped relationship appears when LHS is plotted against habitual sleep duration, with the fastest strategies occupying the sections of the curve with the highest mortality risk: < 6.5 hr (short sleep) and > 8.5 hr (long sleep). LH 'fastness' is associated with increased sleepiness and worse overall sleep quality: delayed sleep onset latency, more wakefulness after sleep onset, higher sleep-wake instability and greater sleep duration variability. Hedonic valuations of sleep may mediate the effects of LHS on certain sleep parameters.Conclusions and implicationsThe costs of deprioritizing maintenance can be parameterized in the domain of sleep, where 'life history fastness' corresponds with sleep patterns associated with greater senescence and mortality. Individual differences in sleep having significant health implications can thus be understood as components of lifelong trajectories likely stemming from calibration to developmental circumstances. Relatedly, hedonic valuations of sleep may constitute useful avenues for non-pharmacological management of chronic sleep disorders.Lay Summary: Sleep is essential because it allows the body to repair and maintain itself. But time spent sleeping is time that cannot be spent doing other things. People differ in how much they prioritize immediate rewards, including sociosexual opportunities, versus long-term goals. In this research, we show that individual differences in sleep behaviors, and attitudes toward sleep, correspond with psychological and behavioral differences reflecting such differing priorities. Orientation toward sleep can thus be understood as part of the overall lifetime strategies that people pursue.

Decades of research conducted in Western, Educated, Industrialized, Rich, & Democratic (WEIRD) societies have led many scholars to conclude that the use of mental states in moral judgment is a human cognitive universal, perhaps an adaptive strategy for selecting optimal social partners from a large pool of candidates. However, recent work from a more diverse array of societies suggests there may be important variation in how much people rely on mental states, with people in some societies judging accidental harms just as harshly as intentional ones. To explain this variation, we develop and test a novel cultural evolutionary theory proposing that the intensity of kin-based institutions will favor less attention to mental states when judging moral violations. First, to better illuminate the historical distribution of the use of intentions in moral judgment, we code and analyze anthropological observations from the Human Area Relations Files. This analysis shows that notions of strict liability—wherein the role for mental states is reduced—were common across diverse societies around the globe. Then, by expanding an existing vignette-based experimental dataset containing observations from 321 people in a diverse sample of 10 societies, we show that the intensity of a society's kin-based institutions can explain a substantial portion of the population-level variation in people's reliance on intentions in three different kinds of moral judgments. Together, these lines of evidence suggest that people's use of mental states has coevolved culturally to fit their local kin-based institutions. We suggest that although reliance on mental states has likely been a feature of moral judgment in human communities over historical and evolutionary time, the relational fluidity and weak kin ties of today's WEIRD societies position these populations' psychology at the extreme end of the global and historical spectrum.

Abstract

Laughter is a nonverbal vocalization occurring in every known culture, ubiquitous across all forms of human social interaction. Here, we examined whether listeners around the world, irrespective of their own native language and culture, can distinguish between spontaneous laughter and volitional laughter-laugh types likely generated by different vocal-production systems. Using a set of 36 recorded laughs produced by female English speakers in tests involving 884 participants from 21 societies across six regions of the world, we asked listeners to determine whether each laugh was real or fake, and listeners differentiated between the two laugh types with an accuracy of 56% to 69%. Acoustic analysis revealed that sound features associated with arousal in vocal production predicted listeners' judgments fairly uniformly across societies. These results demonstrate high consistency across cultures in laughter judgments, underscoring the potential importance of nonverbal vocal communicative phenomena in human affiliation and cooperation.

The perceived support of supernatural agents has been historically, ethnographically, and theoretically linked with confidence in engaging in violent intergroup conflict. However, scant experimental investigations of such links have been reported to date, and the extant evidence derives largely from indirect laboratory methods of limited ecological validity. Here, we experimentally tested the hypothesis that perceived supernatural aid would heighten inclinations toward coalitional aggression using a realistic simulated coalitional combat paradigm: competitive team paintball. In a between-subjects design, US paintball players recruited for the study were experimentally primed with thoughts of supernatural support using a guided visualization exercise analogous to prayer, or with a control visualization of a nature scene. The participants then competed in a team paintball battle game modeled after "Capture the Flag." Immediately before and after the battle, participants completed surveys assessing confidence in their coalitional and personal battle performance. Participants assessed their coalition's prospects of victory and performance more positively after visualizing supernatural aid. Participants primed with supernatural support also reported inflated assessments of their own performance. Importantly, however, covarying increases in assessments of their overall coalition's performance accounted for the latter effect. This study provided support for the hypothesis that perceived supernatural support can heighten both prospective confidence in coalitional victory and retrospective confidence in the combat performance of one's team, while highlighting the role of competitive play in evoking the coalitional psychology of intergroup conflict. These results accord with and extend convergent prior findings derived from laboratory paradigms far removed from the experience of combat. Accordingly, the field study approach utilized here shows promise as a method for investigating coalitional battle dynamics in a realistic, experientially immersive manner.

To benefit from information provided by others, people must be somewhat credulous. However, credulity entails risks. The optimal level of credulity depends on the relative costs of believing misinformation versus failing to attend to accurate information. When information concerns hazards, erroneous incredulity is often more costly than erroneous credulity, as disregarding accurate warnings is more harmful than adopting unnecessary precautions. Because no equivalent asymmetry characterizes information concerning benefits, people should generally be more credulous of hazard information than of benefit information. This adaptive negatively-biased credulity is linked to negativity bias in general, and is more prominent among those who believe the world to be dangerous. Because both threat sensitivity and dangerous-world beliefs differ between conservatives and liberals, we predicted that conservatism would positively correlate with negatively-biased credulity. Two online studies of Americans support this prediction, potentially illuminating the impact of politicians’ alarmist claims on different portions of the electorate.

Contempt is typically studied as a uniquely human moral emotion. However, this approach has yielded inconclusive results. We argue this is because the folk affect concept "contempt" has been inaccurately mapped onto basic affect systems. "Contempt" has features that are inconsistent with a basic emotion, especially its protracted duration and frequently cold phenomenology. Yet other features are inconsistent with a basic attitude. Nonetheless, the features of "contempt" functionally cohere. To account for this, we revive and reconfigure the sentiment construct using the notion of evolved functional specialization. We develop the Attitude-Scenario-Emotion (ASE) model of sentiments, in which enduring attitudes represent others' social-relational value and moderate discrete emotions across scenarios. Sentiments are functional networks of attitudes and emotions. Distinct sentiments, including love, respect, like, hate, and fear, track distinct relational affordances, and each is emotionally pluripotent, thereby serving both bookkeeping and commitment functions within relationships. The sentiment contempt is an absence of respect; from cues to others' low efficacy, it represents them as worthless and small, muting compassion, guilt, and shame and potentiating anger, disgust, and mirth. This sentiment is ancient yet implicated in the ratcheting evolution of human ultrasocialty. The manifolds of the contempt network, differentially engaged across individuals and populations, explain the features of "contempt," its translatability, and its variable experience as "hot" or "cold," occurrent or enduring, and anger-like or disgust-like. This rapprochement between psychological anthropology and evolutionary psychology contributes both methodological and empirical insights, with broad implications for understanding the functional and cultural organization of social affect.

The target article argues that contempt is a sentiment, and that sentiments are the deep structure of social affect. The 26 commentaries meet these claims with a range of exciting extensions and applications, as well as critiques. Most significantly, we reply that construction and emergence are necessary for, not incompatible with, evolved design, while parsimony requires explanatory adequacy and predictive accuracy, not mere simplicity.

Laughter is a nonverbal vocal expression that often communicates positive affect and cooperative intent in humans. Temporally coincident laughter occurring within groups is a potentially rich cue of affiliation to overhearers. We examined listeners' judgments of affiliation based on brief, decontextualized instances of colaughter between either established friends or recently acquainted strangers. In a sample of 966 participants from 24 societies, people reliably distinguished friends from strangers with an accuracy of 53-67%. Acoustic analyses of the individual laughter segments revealed that, across cultures, listeners' judgments were consistently predicted by voicing dynamics, suggesting perceptual sensitivity to emotionally triggered spontaneous production. Colaughter affords rapid and accurate appraisals of affiliation that transcend cultural and linguistic boundaries, and may constitute a universal means of signaling cooperative relationships.

Intent and mitigating circumstances play a central role in moral and legal assessments in large-scale industrialized societies. Although these features of moral assessment are widely assumed to be universal, to date, they have only been studied in a narrow range of societies. We show that there is substantial cross-cultural variation among eight traditional small-scale societies (ranging from hunter-gatherer to pastoralist to horticulturalist) and two Western societies (one urban, one rural) in the extent to which intent and mitigating circumstances influence moral judgments. Although participants in all societies took such factors into account to some degree, they did so to very different extents, varying in both the types of considerations taken into account and the types of violations to which such considerations were applied. The particular patterns of assessment characteristic of large-scale industrialized societies may thus reflect relatively recently culturally evolved norms rather than inherent features of human moral judgment.

The frequency of homoerotic behavior among individuals who do not identify as having an exclusively homosexual sexual orientation suggests that such behavior potentially has adaptive value. Here, we define homoerotic behavior as intimate erotic contact between members of the same sex and affiliation as the motivation to make and maintain social bonds. Among both male and female nonhuman primates, affiliation is one of the main drivers of homoerotic behavior. Correspondingly, in humans, both across cultures and across historical periods, homoerotic behavior appears to play a role in promoting social bonds. However, to date, the affiliation explanation of human homoerotic behavior has not been adequately tested experimentally. We developed a measure of homoerotic motivation with a sample of 244 men and women. Next, we found that, in women (n = 92), homoerotic motivation was positively associated with progesterone, a hormone that has been shown to promote affiliative bonding. Lastly, we explored the effects of affiliative contexts on homoerotic motivation in men (n = 59), finding that men in an affiliative priming condition were more likely to endorse engaging in homoerotic behavior compared to those primed with neutral or sexual concepts, and this effect was more pronounced in men with high progesterone. These findings constitute the first experimental support for the affiliation account of the evolution of homoerotic motivation in humans.

The imagined support of benevolent supernatural agents attenuates anxiety and riskperception. Here, we extend these findings to judgments of the threat posed by a potentially violent adversary. Conceptual representations of bodily size and strength summarize factors that determine the relative threat posed by foes. The proximity of allies moderates the envisioned physical formidability of adversaries, suggesting that cues of access to supernatural allies will reduce the envisioned physical formidability of a threatening target. Across two studies, subtle cues of both supernatural and earthly social support reduced the envisioned physical formidability of a violent criminal. These manipulations had no effect on the perceived likelihood of encountering non-conflictual physical danger, raising the possibility that imagined supernatural support leads participants to view themselves not as shielded from encountering perilous situations, but as protected should perils arise.

Across taxa, strength and size are elementary determinants of relative fighting capacity; in species with complex behavioral repertoires, numerous additional factors also contribute. When many factors must be considered simultaneously, decision-making in agonistic contexts can be facilitated through the use of a summary representation. Size and strength may constitute the dimensions used to form such a representation, such that tactical advantages or liabilities influence the conceptualized size and muscularity of an antagonist. If so, and given the continued importance of physical strength in human male-male conflicts, a man's own strength will influence his conceptualization of the absolute size and strength of an opponent. In the research reported here, male participants' chest compression strength was compared with their estimates of the size and muscularity of an unfamiliar potential antagonist, presented either as a supporter of a rival sports team (Study 1, conducted in urban California, and Study 2, conducted in rural Fiji) or as a man armed with a handgun (Study 3, conducted in rural Fiji). Consistent with predictions, composite measures of male participants' estimates of the size/strength of a potential antagonist were inversely correlated with the participant's own strength. Therefore, consonant with a history wherein violent intrasexual selection has acted on human males, a man's own physical strength influences his representations of potential antagonists.

Narcotics Anonymous (NA) supports long-term recovery for those addicted to drugs. Paralleling social dynamics in many small-scale societies, NA exhibits tension between egalitarianism and prestige-based hierarchy, a problem exacerbated by the addict’s personality as characterized by NA’s ethnopsychology.  We explore how NA’s central principle of anonymity normatively translates into egalitarianism among group members.  Turning to the lived reality of membership, building on Carr’s (2011) concept of script-flipping (2011), we identify script-embellishment as speech acts that ostensibly conform to normative therapeutic discourse while covertly serving political ends.  We argue that, in spite of the overtly egalitarian context, NA members differ dramatically in prestige, with more experienced members being admired and emulated. Critically, prestige acquisition occurs via structural functions that are central to the maintenance of the institution, as experienced members serve a central role in the transmission and enforcement of cultural norms, paradoxically including norms of egalitarianism.

The Authentic and Hubristic Pride Scales (AHPS) are the methodological core of an influential perspective on pride. The Authentic Pride (AP) scale purportedly measures a distinct facet of pride rooted in attributing success to effort (but not ability), and related to prestige (but not dominance). The Hubristic Pride (HP) scale purportedly measures a complementary facet rooted in attributing success to ability (but not effort), and related to dominance (but not prestige). In the target article, we presented evidence against both profiles. Here, we first examine the counterarguments raised in defense of both the AHPS and the related appraisal-tendency model, then present a new study confirming that AP is elicited by attributions of success to natural ability, and HP is elicited by attributions of success to causes outside the self. It is thus clear that the HP scale measures not pride, but rather evaluations of the self as overclaiming credit or excessively displaying pride.

An increasingly influential perspective in the study of pride holds that there are two distinct facets characterized by distinct ways of appraising the causes of achievement. "Authentic Pride" has been characterized as attributing success to one's temporary effort, whereas "Hubristic Pride" purportedly attributes success to one's stable, innate ability. In four studies, we present evidence against both predicted attributional profiles, and demonstrate that the Hubristic Pride Scale does not measure feelings of pride at all, but rather measures acknowledgment that one has displayed pride in an excessive manner. In Studies 1a and 1b, perceptions of not genuinely meriting credit for successes significantly mediated Hubristic Pride ratings; in Study 2, Hubristic Pride scores correlated with sensitivity to social evaluations of oneself, and in Study 3, Hubristic Pride scores correlated with perceptions of oneself as undeserving of true credit for success. Across studies, Hubristic Pride scores were repeatedly uncorrelated with causal attributions of success to effort, personal ability, stable traits, or the actions of the self, but positively correlated with appraisals of personal shortcomings along these dimensions as causing failure. In contrast to this self-deprecating appraisal style, Authentic Pride scores predicted attributions of success to effort, ability, stable traits, and the self, but negatively correlated with appraisals of the causes of failures. Although our results are incompatible with the Authentic and Hubristic model of pride as previously formulated and measured, we advocate, on evolutionary grounds, for continued inquiry into the prospective two-facet structure of pride using improved instruments.

Wilson and Daly's Young Male Syndrome thesis seeks to explain why young men are disproportionally involved in both violence and non-violent activities entailing a risk of injury or death. One interpretation of this thesis, which we term the Crazy Bastard Hypothesis, holds that the correlation between violence and other forms of physical risk-taking occurs because the latter behaviors inherently index the general propensity to take risks with one's life. In violent conflicts, individuals who are indifferent to the prospect of injury or death constitute dangerous adversaries, and valuable allies. Voluntary physical risk-taking may thus serve a signaling function such that risk-prone individuals are perceived as more formidable than risk-averse individuals. Prior work has demonstrated that relative formidability is represented using the dimensions of conceptualized size and strength, providing an avenue for testing the Crazy Bastard Hypothesis. In multiple studies conducted in two disparate societies, we demonstrate that physically risk-prone men are envisioned to be larger, stronger, and more violent than risk-averse men. A separate study reveals that such conceptualizations are unlikely to reflect actual correlations between size/strength and physical risk-proneness, and are instead plausibly interpreted as revealing the contribution of observed physical risk-proneness to assessments of relative formidability. © 2014 Elsevier Inc.