Traumatic mating increases anchorage of mating male and reduces female remating duration and fecundity in a scorpionfly species.

Traumatic mating is the male wounding his mate during mating using specialized anatomy. However, why males have evolved to injure their mates during mating remains poorly understood. We studied traumatic mating in Dicerapanorpa magna to determine its effects on male and female fitness. The sharp teeth on male gonostyli penetrate the female genitalia and cause copulatory wounds, and the number of scars on the female genitals is positively related to the number of times females mated. When the injurious teeth were encased with low-temperature wax, preventing their penetration of the female's genitalia during mating, male mating success and copulation duration were reduced significantly, indicating the importance of the teeth in allowing the male to secure copulation, remain in copula and effectively inseminate his mate. The remating experiments showed that traumatic mating had little effect on the female mating refractory period, but significantly reduced female remating duration with subsequent males, probably benefiting the first-mating male with longer copulation duration and transferring more sperm into the female's spermatheca. The copulatory wounds reduced female fecundity, but did not accelerate the timing of egg deposition. This is probably the first report that traumatic mating reduces female remating duration through successive remating experiments in animals. Overall, our results provide evidence that traumatic mating in the scorpionfly helps increase the male's anchoring control during mating and provides him advantage in sperm competition, but at the expense of lowering female fecundity.

Women's luteal-phase sexual proceptivity and the functions of extended sexuality.

Women's sexuality, unlike that of most mammals, is not solely defined by sexual receptivity during the short window of fertility. Women demonstrate extended sexuality (in which they initiate and accept sexual advances outside of the fertile phase) more than any other mammalian female. In this light, surprisingly little research has addressed the functions of women's luteal-phase sexuality. On the basis of theory and comparative evidence, we propose that women's initiation of sex during nonfertile phases evolved in part to garner investment from male partners. If so, women should be particularly prone to initiate luteal-phase sex when the potential marginal gains are greatest. Results from a study of 50 heterosexual couples showed that women increasingly initiate sex in the luteal phase (but not the fertile phase) when they perceive their partners' investment to lag behind their own. These findings provide evidence for the distinct nature of women's extended sexuality and may contribute to a more comprehensive understanding of women's sexuality.

Parasite-stress promotes in-group assortative sociality: the cases of strong family ties and heightened religiosity.

Throughout the world people differ in the magnitude with which they value strong family ties or heightened religiosity. We propose that this cross-cultural variation is a result of a contingent psychological adaptation that facilitates in-group assortative sociality in the face of high levels of parasite-stress while devaluing in-group assortative sociality in areas with low levels of parasite-stress. This is because in-group assortative sociality is more important for the avoidance of infection from novel parasites and for the management of infection in regions with high levels of parasite-stress compared with regions of low infectious disease stress. We examined this hypothesis by testing the predictions that there would be a positive association between parasite-stress and strength of family ties or religiosity. We conducted this study by comparing among nations and among states in the United States of America. We found for both the international and the interstate analyses that in-group assortative sociality was positively associated with parasite-stress. This was true when controlling for potentially confounding factors such as human freedom and economic development. The findings support the parasite-stress theory of sociality, that is, the proposal that parasite-stress is central to the evolution of social life in humans and other animals.

The parasite-stress theory may be a general theory of culture and sociality.

In the target article, we presented the hypothesis that parasite-stress variation was a causal factor in the variation of in-group assortative sociality, cross-nationally and across the United States, which we indexed with variables that measured different aspects of the strength of family ties and religiosity. We presented evidence supportive of our hypothesis in the form of analyses that controlled for variation in freedom, wealth resources, and wealth inequality across nations and the states of the USA. Here, we respond to criticisms from commentators and attempt to clarify and expand the parasite-stress theory of sociality used to fuel our research presented in the target article.

Parasite prevalence and the worldwide distribution of cognitive ability.

In this study, we hypothesize that the worldwide distribution of cognitive ability is determined in part by variation in the intensity of infectious diseases. From an energetics standpoint, a developing human will have difficulty building a brain and fighting off infectious diseases at the same time, as both are very metabolically costly tasks. Using three measures of average national intelligence quotient (IQ), we found that the zero-order correlation between average IQ and parasite stress ranges from r=-0.76 to r=-0.82 (p<0.0001). These correlations are robust worldwide, as well as within five of six world regions. Infectious disease remains the most powerful predictor of average national IQ when temperature, distance from Africa, gross domestic product per capita and several measures of education are controlled for. These findings suggest that the Flynn effect may be caused in part by the decrease in the intensity of infectious diseases as nations develop.

Human oestrus.

For several decades, scholars of human sexuality have almost uniformly assumed that women evolutionarily lost oestrus--a phase of female sexuality occurring near ovulation and distinct from other phases of the ovarian cycle in terms of female sexual motivations and attractivity. In fact, we argue, this long-standing assumption is wrong. We review evidence that women's fertile-phase sexuality differs in a variety of ways from their sexuality during infertile phases of their cycles. In particular, when fertile in their cycles, women are particularly sexually attracted to a variety of features that likely are (or, ancestrally, were) indicators of genetic quality. As women's fertile-phase sexuality shares with other vertebrate females' fertile-phase sexuality a variety of functional and physiological features, we propose that the term oestrus appropriately applies to this phase in women. We discuss the function of women's non-fertile or extended sexuality and, based on empirical findings, suggest ways that fertile-phase sexuality in women has been shaped to partly function in the context of extra-pair mating. Men are particularly attracted to some features of fertile-phase women, but probably based on by-products of physiological changes males have been selected to detect, not because women signal their cycle-based fertility status.

Assortative sociality, limited dispersal, infectious disease and the genesis of the global pattern of religion diversity.

Why are religions far more numerous in the tropics compared with the temperate areas? We propose, as an answer, that more religions have emerged and are maintained in the tropics because, through localized coevolutionary races with hosts, infectious diseases select for three anticontagion behaviours: in-group assortative sociality; out-group avoidance; and limited dispersal. These behaviours, in turn, create intergroup boundaries that effectively fractionate, isolate and diversify an original culture leading to the genesis of two or more groups from one. Religion is one aspect of a group's culture that undergoes this process. If this argument is correct then, across the globe, religion diversity should correlate positively with infectious disease diversity, reflecting an evolutionary history of antagonistic coevolution between parasites and hosts and subsequent religion genesis. We present evidence that supports this model: for a global sample of traditional societies, societal range size is reduced in areas with more pathogens compared with areas with few pathogens, and in contemporary countries religion diversity is positively related to two measures of parasite stress.

Pathogen prevalence predicts human cross-cultural variability in individualism/collectivism.

Pathogenic diseases impose selection pressures on the social behaviour of host populations. In humans (Homo sapiens), many psychological phenomena appear to serve an antipathogen defence function. One broad implication is the existence of cross-cultural differences in human cognition and behaviour contingent upon the relative presence of pathogens in the local ecology. We focus specifically on one fundamental cultural variable: differences in individualistic versus collectivist values. We suggest that specific behavioural manifestations of collectivism (e.g. ethnocentrism, conformity) can inhibit the transmission of pathogens; and so we hypothesize that collectivism (compared with individualism) will more often characterize cultures in regions that have historically had higher prevalence of pathogens. Drawing on epidemiological data and the findings of worldwide cross-national surveys of individualism/collectivism, our results support this hypothesis: the regional prevalence of pathogens has a strong positive correlation with cultural indicators of collectivism and a strong negative correlation with individualism. The correlations remain significant even when controlling for potential confounding variables. These results help to explain the origin of a paradigmatic cross-cultural difference, and reveal previously undocumented consequences of pathogenic diseases on the variable nature of human societies.

Sex Differences in Detecting Sexual Infidelity : Results of a Maximum Likelihood Method for Analyzing the Sensitivity of Sex Differences to Underreporting.

Despite the importance of extrapair copulation (EPC) in human evolution, almost nothing is known about the design features of EPC detection mechanisms. We tested for sex differences in EPC inference-making mechanisms in a sample of 203 young couples. Men made more accurate inferences (φmen = 0.66, φwomen = 0.46), and the ratio of positive errors to negative errors was higher for men than for women (1.22 vs. 0.18). Since some may have been reluctant to admit EPC behavior, we modeled how underreporting could have influenced these results. These analyses indicated that it would take highly sex-differentiated levels of underreporting by subjects with trusting partners for there to be no real sex difference. Further analyses indicated that men may be less willing to harbor unresolved suspicions about their partners' EPC behavior, which may explain the sex difference in accuracy. Finally, we estimated that women underreported their own EPC behavior (10%) more than men (0%).

Romantic involvement often reduces men's testosterone levels--but not always: the moderating role of extrapair sexual interest.

Testosterone (T) appears to facilitate what biologists refer to as mating effort--the investment of time and energy into same-sex competition and mate-seeking behavior. Multiple studies show that men who are romantically involved (i.e., are paired) have lower T than single men, which may be due to a facultative adjustment by men of T levels in response to lower demands for mating effort. The authors proceeded on the basis of the idea that men who retain interests in sexual opportunities with women other than a primary partner continue to dedicate more time and energy to mating effort when romantically paired, and so they predicted that the association between relationship status and T depends on men's extrapair sexual interests. Study 1 used the Sociosexual Orientation Inventory to measure extrapair sexual interests, whereas Study 2 used a broader measure to examine this interaction. Both studies found support for it. These results have implications for an understanding of the biosocial regulation of men's behavior in romantic relationships.

Women's sexual interests across the ovulatory cycle depend on primary partner developmental instability.

Normally ovulating women have been found to report greater sexual attraction to men other than their own partners when near ovulation relative to the luteal phase. One interpretation is that women possess adaptations to be attracted to men possessing (ancestral) markers of genetic fitness when near ovulation, which implies that women's interests should depend on qualities of her partner. In a sample of 54 couples, we found that women whose partners had high developmental instability (high fluctuating asymmetry) had greater attraction to men other than their partners, and less attraction to their own partners, when fertile.

Changes in women's sexual interests and their partners' mate-retention tactics across the menstrual cycle: evidence for shifting conflicts of interest.

Because ancestral women could have obtained genetic benefits through extra-pair sex only near ovulation, but paid costs of extra-pair sex throughout the cycle, one might expect selection to have shaped female interest in partners, other than primary partners, to be greater near ovulation than during the luteal phase. Because men would have paid heavier costs if their partners had extra-pair sex near ovulation, one might also expect selection to have shaped males' efforts to track their primary partners' whereabouts to be increased near ovulation, relative to the luteal phase. Women filled out questionnaires about their sexual interests and their partners' mate-retention tactics twice: once within 5 days before a lutenizing hormone surge and once during the luteal phase. Results showed that: (i) women reported greater sexual interest in, and fantasy about, non-primary partners near ovulation than during the luteal phase; (ii) women did not report significantly greater sexual interest in, and fantasy about, primary partners near ovulation; (iii) women reported that their primary partners were both more attentive and more proprietary near ovulation.

Straw men and fairy tales: Evaluating reactions to A Natural History of Rape.

In this paper we respond to two frequent criticisms of our book, A Natural History of Rape (Thornhill & Palmer, 2000). The first criticism portrays the book as little more than a "just-so story" that human rape is an adaptation. We demonstrate that this portrayal is not accurate. The second criticism reflects a common response to the book s challenge of the popular assertion that rapists are not motivated by sexual desire but instead commit these crimes motivated by the urge to power, domination, and violence, and the urge to degrade and humiliate women. We demonstrate that such criticisms of our book are inherently contradictory and illogical. We believe it is important for sex researchers to understand that these sorts of criticisms are seriously flawed so that future research efforts toward understanding the causes of sexual coercion are not stalled.

Parasite stress promotes homicide and child maltreatment.

Researchers using the parasite-stress theory of human values have discovered many cross-cultural behavioural patterns that inform a range of scholarly disciplines. Here, we apply the theory to major categories of interpersonal violence, and the empirical findings are supportive. We hypothesize that the collectivism evoked by high parasite stress is a cause of adult-on-adult interpersonal violence. Across the US states, parasite stress and collectivism each positively predicts rates of men's and women's slaying of a romantic partner, as well as the rate of male-honour homicide and of the motivationally similar felony-related homicide. Of these four types of homicide, wealth inequality has an independent effect only on rates of male-honour and felony-related homicide. Parasite stress and collectivism also positively predict cross-national homicide rates. Child maltreatment by caretakers is caused, in part, by divestment in offspring of low phenotypic quality, and high parasite stress produces more such offspring than low parasite stress. Rates of each of two categories of the child maltreatment--lethal and non-lethal--across the US states are predicted positively by parasite stress, with wealth inequality and collectivism having limited effects. Parasite stress may be the strongest predictor of interpersonal violence to date.

Does infectious disease cause global variation in the frequency of intrastate armed conflict and civil war?

Geographic and cross-national variation in the frequency of intrastate armed conflict and civil war is a subject of great interest. Previous theory on this variation has focused on the influence on human behaviour of climate, resource competition, national wealth, and cultural characteristics. We present the parasite-stress model of intrastate conflict, which unites previous work on the correlates of intrastate conflict by linking frequency of the outbreak of such conflict, including civil war, to the intensity of infectious disease across countries of the world. High intensity of infectious disease leads to the emergence of xenophobic and ethnocentric cultural norms. These cultures suffer greater poverty and deprivation due to the morbidity and mortality caused by disease, and as a result of decreased investment in public health and welfare. Resource competition among xenophobic and ethnocentric groups within a nation leads to increased frequency of civil war. We present support for the parasite-stress model with regression analyses. We find support for a direct effect of infectious disease on intrastate armed conflict, and support for an indirect effect of infectious disease on the incidence of civil war via its negative effect on national wealth. We consider the entanglements of feedback of conflict into further reduced wealth and increased incidence of disease, and discuss implications for international warfare and global patterns of wealth and imperialism.

Zoonotic and non-zoonotic diseases in relation to human personality and societal values: support for the parasite-stress model.

The parasite-stress model of human sociality proposes that humans' ontogenetic experiences with infectious diseases as well as their evolutionary historical interactions with these diseases exert causal influences on human psychology and social behavior. This model has been supported by cross-national relationships between parasite prevalence and human personality traits, and between parasite prevalence and societal values. Importantly, the parasite-stress model emphasizes the causal role of non-zoonotic parasites (which have the capacity for human-to-human transmission), rather than zoonotic parasites (which do not), but previous studies failed to distinguish between these conceptually distinct categories. The present investigation directly tested the differential predictive effects of zoonotic and non-zoonotic (both human-specific and multihost) parasite prevalence on personality traits and societal values. Supporting the parasite-stress model, cross-national differences in personality traits (unrestricted sexuality, extraversion, openness to experiences) and in societal values (individualism, collectivism, gender equality, democratization) are predicted specifically by non-zoonotic parasite prevalence.

On the adaptive origins and maladaptive consequences of human inbreeding: parasite prevalence, immune functioning, and consanguineous marriage.

We propose that consanguineous marriages arise adaptively in response to high parasite prevalence and function to maintain coadapted gene complexes and associated local adaptation that defend against local pathogens. Therefore, a greater prevalence of inbreeding by consanguineous marriage is expected in geographical regions that historically have had high levels of disease-causing parasites. Eventually such marriages may, under the contemporary high movement of people with modern transportation, jeopardize the immunity of those who practice inbreeding as this leads to an increased susceptibility to novel pathogens. Therefore, a greater frequency of inbreeding is expected to predict higher levels of contemporary mortality and morbidity from infectious diseases. This parasite model of human inbreeding was supported by an analysis involving 72 countries worldwide. We found that historically high levels of pathogen prevalence were related positively to the proportion of consanguineous marriages, and that a higher prevalence of such marriages was associated with higher contemporary mortality and morbidity due to pathogens. Our study addresses plausible alternative explanations. The results suggest that consanguineous marriage is an adaptive consequence of historical pathogen ecologies, but is maladaptive in contemporary disease ecologies.

Parasites, democratization, and the liberalization of values across contemporary countries.

The countries of the world vary in their position along the autocracy-democracy continuum of values. Traditionally, scholars explain this variation as based on resource distribution and disparity among nations. We provide a different framework for understanding the autocracy-democracy dimension and related value dimensions, one that is complementary (not alternative) to the research tradition, but more encompassing, involving both evolutionary (ultimate) and proximate causation of the values. We hypothesize that the variation in values pertaining to autocracy-democracy arises fundamentally out of human (Homo sapiens) species-typical psychological adaptation that manifests contingently, producing values and associated behaviours that functioned adaptively in human evolutionary history to cope with local levels of infectious diseases. We test this parasite hypothesis of democratization using publicly available data measuring democratization, collectivism-individualism, gender egalitarianism, property rights, sexual restrictiveness, and parasite prevalence across many countries of the world. Parasite prevalence across countries is based on a validated index of the severity of 22 important human diseases. We show that, as the hypothesis predicts, collectivism (hence, conservatism), autocracy, women's subordination relative to men's status, and women's sexual restrictiveness are values that positively covary, and that correspond with high prevalence of infectious disease. Apparently, the psychology of xenophobia and ethnocentrism links these values to avoidance and management of parasites. Also as predicted, we show that the antipoles of each of the above values--individualism (hence, liberalism), democracy, and women's rights, freedom and increased participation in casual sex--are a positively covarying set of values in countries with relatively low parasite stress. Beyond the cross-national support for the parasite hypothesis of democratization, it is consistent with the geographic location at high latitudes (and hence reduced parasite stress) of the early democratic transitions in Britain, France and the U.S.A. It, too, is consistent with the marked increase in the liberalization of social values in the West in the 1950s and 1960s (in part, the sexual revolution), regions that, a generation or two earlier, experienced dramatically reduced infectious diseases as a result of antibiotics, vaccinations, food- and water-safety practices, and increased sanitation. Moreover, we hypothesize that the generation and diffusion of innovations (in thought, action and technology) within and among regions, which is associated positively with democratization, is causally related to parasite stress. Finally, we hypothesize that past selection in the context of morbidity and mortality resulting from parasitic disease crafted many of the aspects of social psychology unique to humans.