Search

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.

Recently, many critics have argued that disgust is a morally harmful emotion, and that it should play no role in our moral and legal reasoning. Here we defend disgust as a morally beneficial moral capacity. We believe that a variety of liberal norms have been inappropriately imported into both moral psychology and ethical studies of disgust: disgust has been associated with conservative authors, values, value systems, and modes of moral reasoning that are seen as inferior to the values and moral emotions that are endorsed by liberal critics. Here we argue that the meta-ethical assumptions employed by the critics of disgust are highly contentious and in some cases culture bound. Given this, we should avoid adopting simplified meta-ethical positions in experimental moral psychology, as these can skew the design and interpretation of experiments, and blind us to the potential value of moral disgust harnessed in the service of liberal ends.

In 'The nature of moral judgments and the extent of the moral domain', Fraser (2012) criticises findings by Kelly et al. (2007) that speak against the moral/conventional (M/C) distinction, arguing that the experiment was confounded. First, we note that the results of that experiment held up when confounds were removed (Quintelier, Fessler, and De Smet 2012). Second, and more importantly, we argue that attempts to prove the existence of a M/C distinction are systematically confounded. In contrast to Fraser, we refer to data that support our view. We highlight the implications for the moral/conventional theory. © 2014 © 2014 Taylor & Francis.

In 'The nature of moral judgments and the extent of the moral domain', Fraser (2012) criticises findings by Kelly et al. (2007) that speak against the moral/conventional (M/C) distinction, arguing that the experiment was confounded. First, we note that the results of that experiment held up when confounds were removed (Quintelier, Fessler, and De Smet 2012). Second, and more importantly, we argue that attempts to prove the existence of a M/C distinction are systematically confounded. In contrast to Fraser, we refer to data that support our view. We highlight the implications for the moral/conventional theory. © 2014 © 2014 Taylor & Francis.

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.

Anger-prone individuals are volatile and frequently dangerous. Accordingly, inferring the presence of this personality trait in others was important in ancestral human populations. This inference, made under uncertainty, can result in two types of errors: underestimation or overestimation of trait anger. Averaged over evolutionary time, underestimation will have been the more costly error, as the fitness decrements resulting from physical harm or death due to insufficient vigilance are greater than those resulting from lost social opportunities due to excessive caution. We therefore hypothesized that selection has favored an upwards bias in the estimation of others' trait anger relative to estimations of other traits not characterized by such an error asymmetry. Moreover, we hypothesized that additional attributes that i) make the actor more dangerous, or ii) make the observer more vulnerable increase the error asymmetry with regard to inferring anger-proneness, and should therefore correspondingly increase this overestimation bias. In Study 1 (N=161), a fictitious individual portrayed in a vignette was judged to have higher trait anger than trait disgust, and trait anger ratings were more responsive than trait disgust ratings to behavioral cues of emotionality. In Study 2 (N=335), participants viewed images of angry or fearful faces. The interaction of factors indicating target's formidability (male sex), target's intent to harm (direct gaze), and perceiver's vulnerability (female sex or high belief in a dangerous world) increased ratings of the target's trait anger but not trait fear. © 2013 Elsevier Inc.

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., (© 2023. The Author(s).)

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., Competing Interests: The authors declare no competing interests., (© 2023 The Authors.)

Jagiello et al.'s bifocal stance theory provides a useful theoretical framework for attempting to understand the connection between greater adherence to traditional norms and greater sensitivity to threats in the world. Here, we examine the implications of the instrumental and ritual stances with regard to various evolutionary explanations for traditionalism-threat sensitivity linkages.

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., (© 2022. The Author(s).)

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., (© The Author(s) 2022.)

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.

Social liberals tend to be less pathogen-avoidant than social conservatives, a pattern consistent with a model wherein ideological differences stem from differences in threat reactivity. Here we investigate if and how individual responses to a shared threat reflect those patterns of ideological difference. In seeming contradiction to the general association between social conservatism and pathogen avoidance, the more socially conservative political party in the United States has more consistently downplayed the dangers of COVID-19 during the ongoing pandemic. This puzzle offers an opportunity to examine the contributions of multiple factors to disease avoidance. We investigated the relationship between social conservatism and COVID-19 precautionary behavior in light of the partisan landscape of the United States. We explored whether consumption of, and attitudes toward, different sources of information, as well as differential evaluation of various threats caused by the pandemic-such as direct health costs versus indirect harms to the economy and individual liberties-shape partisan differences in responses to the pandemic in ways that overwhelm the contributions of social conservatism. In two pre-registered studies, socially conservative attitudes correlate with self-reported COVID-19 prophylactic behaviors, but only among Democrats. Reflecting larger societal divisions, among Republicans and Independents, the absence of a positive relationship between social conservatism and COVID-19 precautions appears driven by lower trust in scientists, lower trust in liberal and moderate sources, lesser consumption of liberal news media, and greater economic conservatism., Competing Interests: The authors have declared that no competing interests exist.

When current conditions are probabilistically less suitable for successful reproduction than future conditions, females may prevent or delay reproduction until conditions improve. Throughout human evolution, social support was likely crucial to female reproductive success. Women may thus have evolved fertility regulation systems sensitive to cues from the social environment. However, current understanding of how psychological phenomena might affect female ovarian function is limited. In this study, we examined whether cues of reduced social support-social ostracism-impact women's hormone production. Following an in-lab group bonding task, women were randomly assigned to a social exclusion (n = 88) or social inclusion (n = 81) condition. After social exclusion, women with low background levels of social support experienced a decrease in estradiol relative to progesterone. In contrast, socially-included women with low background social support experienced an increase in estradiol relative to progesterone. Hormonal changes in both conditions occurred specifically when women were in their mid-to-late follicular phase, when baseline estradiol is high and progesterone is low. Follow-up analyses revealed that these changes were primarily driven by changes in progesterone, consistent with existing evidence for disruption of ovarian function following adrenal release of follicular-phase progesterone. Results offer support for a potential mechanism by which fecundity could respond adaptively to the loss or lack of social support., (Copyright © 2021 Elsevier Inc. All rights reserved.)

Background and Objectives: Life 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., Methodology: We 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)., Results: An 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 Implications: The 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., (© The Author(s) 2020. Published by Oxford University Press on behalf of the Foundation for Evolution, Medicine, and Public Health.)

While associated with extreme terrorist organizations in modern times, extensive accounts of grisly acts of violence exist in the archeological, historical, and ethnographic records. Though reasons for this dramatic form of violence are multifaceted and diverse, one possibility is that violence beyond what is required to win a conflict is a method by which violent actors communicate to others that they are formidable opponents. The formidability representation hypothesis predicts that formidability is cognitively represented using the dimensions of envisioned bodily size and strength. We tested the informational ramifications of gruesome acts using two vignette studies depicting individuals who either did or did not grievously damage the corpse of a deceased foe. Participants rated the individual's height, bodily size, and strength, as well as his aggressiveness, motivation, and the capacity to vanquish opponents in future conflicts. Results indicate that, as predicted, committing gruesome acts of violence enhances perceptions of formidability as measured both by envisioned bodily size and strength and expectations regarding the outcomes of agonistic conflicts. Moreover, the gruesome actor was perceived as more aggressive and more motivated to overcome his enemies, and this mediated the increase in conceptualized size and strength. These results both provide further evidence for the formidability representation hypothesis and support the thesis that overtly grisly violence is tactically employed, in part, because it conveys information about the perpetrator's formidability., (© 2020 Wiley Periodicals LLC.)

A unique emotion, elevation, is thought to underlie prosocial contagion, a process whereby witnessing a prosocial act leads to acting prosocially. Individuals differ in their propensity to experience elevation, and thus their proneness to prosocial contagion, but little is known about the causes of such variation. We introduce an adaptationist model wherein elevation marks immediate circumstances in which generalized prosociality is advantageous, with this evaluation of circumstances hinging in part on prior expectations of others' prosociality. In 15 studies, we add to evidence that elevation can reliably be elicited and mediates prosocial contagion. Importantly, we confirm a novel prediction-generated by our adaptationist account-that an idealistic attitude, which indexes others' expected degree of prosociality, moderates the relationship between exposure to prosocial cues and experiencing elevation. We discuss how our findings inform both basic theorizing in the affective sciences and translational efforts to engineer a more harmonious world, and we offer future research directions to further test and extend our model., Competing Interests: The authors have declared that no competing interests exist.

Fitness is enhanced by determining when to behave prosocially. Elevation , an uplifting emotion elicited by witnessing exemplary prosociality, upregulates prosociality in the presence of prosocial others, as such contexts render prosociality profitable and/or antisociality costly. Prior research examines responses to a single highly prosocial individual. However, the profitability of enhancing prosociality hinges not only on potential interactions with a single actor, but also on the actions of others. Accordingly, information regarding how others respond to the prosocial exemplar may influence elevation elicitation and corresponding changes in prosocial motivation. If others reciprocate the exemplar's prosociality, or pay prosociality forward, this expands opportunities for the observer to profit by increasing prosociality, and thus could enhance elevation elicitation. Conversely, if others exploit the exemplar, this may diminish the profitability of prosociality, as the observer who acts prosocially may similarly be exploited and/or the resources with which the exemplar could reciprocate will be depleted. Conducting three online studies of Americans in which information regarding the responses of others to a prosocial exemplar was manipulated, we find that, against predictions, prosocial responses by the beneficiaries of prosociality generally do not enhance elevation among observers, whereas, consonant with predictions, antisocial responses markedly diminish elevation among observers., Competing Interests: None., (© The Authors 2019.)

Conservatives and liberals have previously been shown to differ in the propensity to view socially-transmitted information about hazards as more plausible than that concerning benefits. Given differences between conservatives and liberals in threat sensitivity and dangerous-world beliefs, correlations between political orientation and negatively-biased credulity may thus reflect endogenous mindsets. Alternatively, such results may owe to the political hierarchy at the time of previous research, as the tendency to see dark forces at work is thought to be greater among those who are out of political power. Adjudicating between these accounts can inform how societies respond to the challenge of alarmist disinformation campaigns. We exploit the consequences of the 2016 U.S. elections to test these competing explanations of differences in negatively-biased credulity and conspiracism as a function of political orientation. Two studies of Americans reveal continued positive associations between conservatism, negatively-biased credulity, and conspiracism despite changes to the power structure in conservatives' favor., Competing Interests: The authors have declared that no competing interests exist.

The emotion disgust motivates costly behavioral strategies that mitigate against potentially larger costs associated with pathogens, sexual behavior, and moral transgressions. Because disgust thereby regulates exposure to harm, it is by definition a mechanism for calibrating decision making under risk. Understanding this illuminates two features of the demographic distribution of this emotion. First, this approach predicts and explains sex differences in disgust. Greater female disgust propensity is often reported and discussed in the literature, but, to date, conclusions have been based on informal comparisons across a small number of studies, while existing functionalist explanations are at best incomplete. We report the results of an extensive meta-analysis documenting this sex difference, arguing that key features of this pattern are best explained as one manifestation of a broad principle of the evolutionary biology of risk-taking: for a given potential benefit, males in an effectively polygynous mating system accept the risk of harm more willingly than do females. Second, viewing disgust as a mechanism for decision making under risk likewise predicts that individual differences in disgust propensity should correlate with individual differences in various forms of risky behavior, because situational and dispositional factors that influence valuation of opportunity and hazard are often correlated across multiple decision contexts. In two large-sample online studies, we find consistent associations between disgust and risk avoidance. We conclude that disgust and related emotions can be usefully examined through the theoretical lens of decision making under risk in light of human evolution. (PsycINFO Database Record (c) 2018 APA, all rights reserved).

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.

Currently, disgust is regarded as the main adaptation for defence against pathogens and parasites in humans. Disgust's motivational and behavioural features, including withdrawal, nausea, appetite suppression and the urge to vomit, defend effectively against ingesting or touching sources of pathogens. However, ectoparasites do not attack their hosts via ingestion, but rather actively attach themselves to the body surface. Accordingly, by itself, disgust offers limited defence against ectoparasites. We propose that, like non-human animals, humans have a distinct ectoparasite defence system that includes cutaneous sensory mechanisms, itch-generation mechanisms and grooming behaviours. The existence of adaptations for ectoparasite defence is supported by abundant evidence from non-human animals, as well as more recent evidence concerning human responses to ectoparasite cues. Several clinical disorders may be dysfunctions of the ectoparasite defence system, including some that are pathologies of grooming, such as skin picking and trichotillomania, and others, such as delusory parasitosis and trypophobia, which are pathologies of ectoparasite detection. We conclude that future research should explore both distinctions between, and overlap across, ectoparasite defence systems and pathogen avoidance systems, as doing so will not only illuminate proximate motivational systems, including disgust, but may also reveal important clinical and social consequences.This article is part of the Theo Murphy meeting issue 'Evolution of pathogen and parasite avoidance behaviours'., (© 2018 The Author(s).)

Grief is characterized by a number of cardinal cognitive symptoms, including preoccupation with thoughts of the deceased and vigilance toward indications that the deceased is in the environment. Compared with emotional symptoms, little attention has been paid to the ultimate function of vigilance in grief. Drawing on signal-detection theory, we propose that the ultimate function of vigilance is to facilitate the reunification (where possible) with a viable relationship partner following separation. Preoccupation with thoughts about the missing person creates the cognitive conditions necessary to maintain a low baseline threshold for the detection of the agent-any information associated with the agent is highly salient, and attention is correspondingly readily deployed toward such cues. These patterns are adaptive in cases of an absent but living partner, but maladaptive in cases of the death of a partner. That they occur in the latter likely reflects the intersection of error-management considerations and the kludge-like configuration of the mind. We discuss results from two previous studies designed to test predictions concerning input conditions and individual differences based on this account, and consider the implications of these findings for mainstream bereavement theories and practices.

To benefit from information provided by other people, people must be somewhat credulous. However, credulity entails risks. The optimal level of credulity depends on the relative costs of believing misinformation and failing to attend to accurate information. When information concerns hazards, erroneous incredulity is often more costly than erroneous credulity, given that disregarding accurate warnings is more harmful than adopting unnecessary precautions. Because no equivalent asymmetry exists for 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 people who believe the world to be more dangerous. Because both threat sensitivity and beliefs about the dangerousness of the world differ between conservatives and liberals, we predicted that conservatism would positively correlate with negatively biased credulity. Two online studies of Americans supported this prediction, potentially illuminating how politicians' alarmist claims affect different portions of the electorate.

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.

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.

Polycystic ovary syndrome (PCOS) is a prehistoric complex genetic trait, perhaps dating back at least 50,000 years. The disorder also represents an evolutionary paradox, demonstrating clear reproductive disadvantages (i.e., lack of evolutionary fitness), albeit persisting tens of thousands of years. Here we examine possible explanations for this paradox. We evaluate a variety of possible benefits accruing to women in ancestral populations who possessed this trait, including considerations of whether dramatic changes in environment and lifestyle from the ancestral past to the contemporary present have altered the selection dynamics operating on the trait. Putative benefits include metabolic functioning, immune system dynamics, patterns of child-rearing and mothering, reproductive longevity, in utero or childhood survival, and musculoskeletal advantages. However, there is limited evidence that the persistence and relative homogeneity in the prevalence of PCOS can be accounted for by direct positive selection. Rather, PCOS evolution has likely been driven by nonadaptive evolutionary mechanisms, including genetic drift due to a serial founder effect and population balance due to sexually antagonistic selection. Ultimately, insights into the evolutionary origins of PCOS will emerge through the study not only of unique characteristics of affected individuals and their environments butalso through a broad consideration of the potential adaptive and beneficial aspects of vulnerability to the disorder, importantly including examination of populations whose fertility, disease load, and diet resemble those of ancestral humans., (Copyright © 2016 American Society for Reproductive Medicine. Published by Elsevier Inc. All rights reserved.)

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., (PsycINFO Database Record (c) 2014 APA, all rights reserved.)