Ideological Mate-guarding: Sexual Jealousy and Mating Strategy Predict Support for Female Honor.

Feminine honor dictates that women should cultivate a reputation for sexual purity via behaviors such as dressing modestly and maintaining virginity before marriage. The dominant explanation for people's support for feminine honor is that female infidelity threatens male partners' honor. Beyond this, the literature affords little understanding of the evolutionary and psychological origins of feminine honor. We propose that feminine honor functions as an ideological form of mate guarding that is shaped by sexual jealousy and mating strategy. Two correlational studies (N = 892) revealed support for predictions derived from this ideological mate-guarding account. In Study 1, dispositional jealousy and mating strategy (more monogamous orientation) predicted male participants' support for a mate's (especially a long-term mate's) feminine honor. Moving beyond mate preferences, in Study 2 male and female participants' dispositional jealousy and mating strategy predicted support for feminine honor of women in general. Results applied beyond masculine honor norms, religiosity, political conservativism, and age. These findings enhance the understanding of the origins and maintenance of feminine honor and related norms and ideologies that enable control over women's socio-sexual behavior.

Third-party punishers who express emotions are trusted more.

Third party punishment (TPP) is thought to be crucial to the evolution and maintenance of human cooperation. However, this type of punishment is often not rewarded, perhaps because punishers' underlying motives are unclear. We propose that the expression of moral emotions could solve this problem by advertising such motives. In each of three experiments (n = 1711), a third-party punishment game was followed by a trust game. Third parties expressed anger or disgust instead of, or in addition to, financial punishment. Results showed that third parties who expressed these emotions were trusted more than those who didn't express (Experiment 1), and more than those who financially punished (Experiment 2). Moreover, third parties who expressed while financially punishing were trusted more than those who punished without expressing (Experiment 3). Findings suggest that emotion expression might play a role in the evolution and maintenance of cooperation by facilitating TPP.

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.

Being good to look good: Self-reported moral character predicts moral double standards among reputation-seeking individuals.

Moral character is widely expected to lead to moral judgements and practices. However, such expectations are often breached, especially when moral character is measured by self-report. We propose that because self-reported moral character partly reflects a desire to appear good, people who self-report a strong moral character will show moral harshness towards others and downplay their own transgressions-that is, they will show greater moral hypocrisy. This self-other discrepancy in moral judgements should be pronounced among individuals who are particularly motivated by reputation. Employing diverse methods including large-scale multination panel data (N = 34,323), and vignette and behavioural experiments (N = 700), four studies supported our proposition, showing that various indicators of moral character (Benevolence and Universalism values, justice sensitivity, and moral identity) predicted harsher judgements of others' more than own transgressions. Moreover, these double standards emerged particularly among individuals possessing strong reputation management motives. The findings highlight how reputational concerns moderate the link between moral character and moral judgement.

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.

Behavioral Immune Trade-Offs: Interpersonal Value Relaxes Social Pathogen Avoidance.

Behavioral-immune-system research has illuminated how people detect and avoid signs of infectious disease. But how do we regulate exposure to pathogens that produce no symptoms in their hosts? This research tested the proposition that estimates of interpersonal value are used for this task. The results of three studies (N = 1,694), each conducted using U.S. samples, are consistent with this proposition: People are less averse to engaging in infection-risky acts not only with friends relative to foes but also with honest and agreeable strangers relative to dishonest and disagreeable ones. Further, a continuous measure of how much a person values a target covaries with comfort with infection-risky acts with that target, even within relationship categories. Findings indicate that social prophylactic motivations arise not only from cues to infectiousness but also from interpersonal value. Consequently, pathogen transmission within social networks might be exacerbated by relaxed contamination aversions with highly valued social partners.

Benevolent Sexism and Mate Preferences: Why Do Women Prefer Benevolent Men Despite Recognizing That They Can Be Undermining?

Benevolent sexism (BS) has detrimental effects on women, yet women prefer men with BS attitudes over those without. The predominant explanation for this paradox is that women respond to the superficially positive appearance of BS without being aware of its subtly harmful effects. We propose an alternative explanation drawn from evolutionary and sociocultural theories on mate preferences: Women find BS men attractive because BS attitudes and behaviors signal that a man is willing to invest. Five studies showed that women prefer men with BS attitudes (Studies 1a, 1b, and 3) and behaviors (Studies 2a and 2b), especially in mating contexts, because BS mates are perceived as willing to invest (protect, provide, and commit). Women preferred BS men despite also perceiving them as patronizing and undermining. These findings extend understanding of women's motives for endorsing BS and suggest that women prefer BS men despite having awareness of the harmful consequences.

Ectoparasite defence in humans: relationships to pathogen avoidance and clinical implications.

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'.

Why are injuries disgusting? Comparing pathogen avoidance and empathy accounts.

According to pathogen-avoidance perspectives on disgust, injuries, gore, mutilation, or body-envelope violations elicit disgust because they have infectious potential. Here, an alternative explanation is proposed: People empathically simulate an observed injury, leading to unpleasant vicarious feelings, and for lack of a more accurate word, they describe the feelings as disgust. In Study 1, factor analysis of participants' disgust ratings showed that injury items emerged as a separate factor from pathogen items. A behavioral experiment in Study 2 demonstrated that subjects were less willing to touch dressings that had ostensibly been in contact with infections compared with dressings that had contacted equally disgusting injuries, suggesting that the disgust reported toward injuries is not based on an appraisal of contamination threat. Analysis of participants' subjective feeling descriptions in Study 3 revealed that injury stimuli were predominantly associated with feelings of empathy and vicarious pain, rather than the prototypical disgust feelings associated with infection stimuli. Study 4 showed that the level of disgust reported toward injuries was more strongly predicted by perceived pain and horror than by perceived infectiousness, whereas disgust toward infections was equally well predicted by perceived infectiousness and perceived pain and horror. Together, these findings support the hypothesis that disgust reported toward injuries describes an unpleasant vicarious experience based on empathy, which is not the same emotion as the prototypical disgust elicited by pathogen cues. (PsycINFO Database Record (c) 2018 APA, all rights reserved).

Disgusting clusters: trypophobia as an overgeneralised disease avoidance response.

Individuals with trypophobia have an aversion towards clusters of roughly circular shapes, such as those on a sponge or the bubbles on a cup of coffee. It is unclear why the condition exists, given the harmless nature of typical eliciting stimuli. We suggest that aversion to clusters is an evolutionarily prepared response towards a class of stimuli that resemble cues to the presence of parasites and infectious disease. Trypophobia may be an exaggerated and overgeneralised version of this normally adaptive response. Consistent with this explanation, individuals with trypophobia, as well as comparison individuals, reported aversion towards disease-relevant cluster stimuli, but only the trypophobic group reported aversion towards objectively harmless cluster stimuli that had no relevance to disease. For both groups the level of aversion reported was predicted uniquely by a measure of disgust sensitivity. Scaled emotion ratings and open-ended responses revealed that the aversive response was predominantly based on the disease avoidance emotion, disgust. Many open-ended responses also described skin sensations (e.g. skin itching or skin crawling). These findings support the proposal that individuals with trypophobia primarily perceive cluster stimuli as cues to ectoparasites and skin-transmitted pathogens.