Implications of instrumental and ritual stances for traditionalism-threat responsivity relationships.

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 skin crawls, the stomach turns: ectoparasites and pathogens elicit distinct defensive responses in humans.

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.

Endocrinological effects of social exclusion and inclusion: Experimental evidence for adaptive regulation of female fecundity.

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.

Gruesomeness conveys formidability: Perpetrators of gratuitously grisly acts are conceptualized as larger, stronger, and more likely to win.

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.

Small-scale societies exhibit fundamental variation in the role of intentions in moral judgment.

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.

Detecting affiliation in colaughter across 24 societies.

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.

The Perception of Spontaneous and Volitional Laughter Across 21 Societies.

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.

Political Orientation Predicts Credulity Regarding Putative Hazards.

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.

On the deep structure of social affect: Attitudes, emotions, sentiments, and the case of "contempt".

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.

Seeing the elephant: Parsimony, functionalism, and the emergent design of contempt and other sentiments.

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.

Dressed to kill? Visible markers of coalitional affiliation enhance conceptualized formidability.

Displaying markers of coalitional affiliation is a common feature of contemporary life. In situations in which interaction with members of rival coalitions is likely, signaling coalitional affiliation may simultaneously constitute an implicit challenge to opponents and an objective commitment device, binding signalers to their coalitions. Individuals who invite conflict, and who cannot readily back out of conflict, constitute a greater threat than those who avoid conflict and preserve the option of feigning neutrality. As a consequence, the former should be viewed as more formidable than the latter. Recent research indicates that relative formidability is summarized using the envisioned physical size and strength of a potential antagonist. Thus, individuals who display markers of coalitional affiliation should be conceptualized as more physically imposing than those who do not. We tested this prediction in two experiments. In Study 1, conducted with U.S. university students, participants inspected images of sports fans' faces. In Study 2, conducted with U.S. Mechanical Turk workers, participants read vignettes depicting political partisans. In both studies, participants estimated the physical formidability of the target individuals and reported their own ability to defend themselves; in Study 2, participants estimated the target's aggressiveness. Consonant with predictions, targets depicted as signaling coalitional affiliation in situations of potential conflict were envisioned to be more physically formidable and more aggressive than were those not depicted as signaling thusly. Underscoring that the calculations at issue concern the possibility of violent conflict, participants' estimates of the protagonist's features were inversely correlated with their ability to defend themselves.

Moral parochialism and contextual contingency across seven societies.

Human moral judgement may have evolved to maximize the individual's welfare given parochial culturally constructed moral systems. If so, then moral condemnation should be more severe when transgressions are recent and local, and should be sensitive to the pronouncements of authority figures (who are often arbiters of moral norms), as the fitness pay-offs of moral disapproval will primarily derive from the ramifications of condemning actions that occur within the immediate social arena. Correspondingly, moral transgressions should be viewed as less objectionable if they occur in other places or times, or if local authorities deem them acceptable. These predictions contrast markedly with those derived from prevailing non-evolutionary perspectives on moral judgement. Both classes of theories predict purportedly species-typical patterns, yet to our knowledge, no study to date has investigated moral judgement across a diverse set of societies, including a range of small-scale communities that differ substantially from large highly urbanized nations. We tested these predictions in five small-scale societies and two large-scale societies, finding substantial evidence of moral parochialism and contextual contingency in adults' moral judgements. Results reveal an overarching pattern in which moral condemnation reflects a concern with immediate local considerations, a pattern consistent with a variety of evolutionary accounts of moral judgement.

Testing the Affiliation Hypothesis of Homoerotic Motivation in Humans: The Effects of Progesterone and Priming.

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.

Marching into battle: synchronized walking diminishes the conceptualized formidability of an antagonist in men.

Paralleling behaviours in other species, synchronized movement is central to institutionalized collective human activities thought to enhance cooperation, and experiments demonstrate that synchrony has this effect. The influence of synchrony on cooperation may derive from an evolutionary history wherein such actions served to signal coalitional strength to both participants and observers-including adversaries. If so, then synchronous movement should diminish individuals' estimations of a foe's formidability. Envisioned physical size and strength constitute the dimensions of a representation that summarizes relative fighting capacity. Experiencing synchrony should therefore lead individuals to conceptualize an antagonist as smaller and weaker. We found that men who walked synchronously with a male confederate indeed envisioned a purported criminal as less physically formidable than did men who engaged in this task without synchronizing.

Friends shrink foes: the presence of comrades decreases the envisioned physical formidability of an opponent.

In situations of potential violent conflict, deciding whether to fight, flee, or try to negotiate entails assessing many attributes contributing to the relative formidability of oneself and one's opponent. Summary representations can usefully facilitate such assessments of multiple factors. Because physical size and strength are both phylogenetically ancient and ontogenetically recurrent contributors to the outcome of violent conflicts, these attributes provide plausible conceptual dimensions that may be used by the mind to summarize the relative formidability of opposing parties. Because the presence of allies is a vital factor in determining victory, we hypothesized that men accompanied by male companions would therefore envision a solitary foe as physically smaller and less muscular than would men who were alone. We document the predicted effect in two studies, one using naturally occurring variation in the presence of male companions and one employing experimental manipulation of this factor.

Reexamining individual differences in women's rape avoidance behaviors.

A growing number of investigators explore evolutionary psychological hypotheses concerning the avoidance of rape using self-report measures of behavior. Among the most recent and most ambitious, is the work of McKibbin et al. (2011). McKibbin et al. presented evidence supporting their predictions that such behaviors would vary according to the individual's physical attractiveness, relationship status, and proximity to kin. In addition, McKibbin et al. predicted, but failed to find evidence, that age would exercise a similar influence. We question McKibbin et al.'s position on both theoretical and empirical grounds, arguing that (1) two of their predictions do not rule out alternative explanations, and (2) their key supporting findings may well be artifacts of their measurement instrument, the Rape Avoidance Inventory (RAI). Employing new empirical evidence derived from a broader sample of U.S. women, we simultaneously tested McKibbin et al.'s predictions and compared the RAI to alternative dependent measures. We found that McKibbin et al.'s substantive predictions were not supported, and suggest that there may be limits to the utility of the RAI beyond one specific demographic category.

Baumard et al.'s moral markets lack market dynamics.

Market models are indeed indispensable to understanding the evolution of cooperation and its emotional substrates. Unfortunately, Baumard et al. eschew market thinking in stressing the supposed invariance of moral/cooperative behavior across circumstances. To the contrary, humans display contingent morality/cooperation, and these shifts are best accounted for by market models of partner choice for mutually beneficial collaboration.

Revenge without redundancy: functional outcomes do not require discrete adaptations for vengeance or forgiveness.

We question whether the postulated revenge and forgiveness systems constitute true adaptations. Revenge and forgiveness are the products of multiple motivational systems and capacities, many of which did not exclusively evolve to support deterrence. Anger is more aptly construed as an adaptation that organizes independent mechanisms to deter transgressors than as the mediator of a distinct revenge adaptation.

Coalitionality shapes moral elevation: evidence from the U.S. Black Lives Matter protest and counter-protest movements.

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.

Greater traditionalism predicts COVID-19 precautionary behaviors across 27 societies.

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.