On the evolved psychological mechanisms that make peace and reconciliation between groups possible.

If group norms and decisions foster peace, then understanding how norms and decisions arise becomes important. Here, we suggest that neither norms nor other forms of group-based decision making (such as offering restitution) can be adequately understood without simultaneously considering (i) what individual psychologies are doing and (ii) the dynamics these psychologies produce when interacting with each other.

When it comes to taxes, ownership intuitions abide by the law.

Boyer suggests that laws cannot account for ownership intuitions, but there may be situations when intuitions hew to laws almost perfectly. Laws granting governments taxation powers provide an interesting case study. We report data here suggesting that people's intuitions track law very closely, and are unaffected by manipulating a P() tag input. We propose two hypotheses to explain this finding.

Retrospective Self-Reported Childhood Experiences in Enriched Environments Uniquely Predict Prosocial Behavior and Personality Traits in Adulthood.

What features of people's childhood environments go on to shape their prosocial behavior during adulthood? Past studies linking childhood environment to adult prosocial behavior have focused primarily on adverse features, thereby neglecting the possible influence of exposure to enriched environments (e.g., access to material resources, experiences with rich cooperative relationships, and interactions with morally exemplary role models). Here, we expand the investigation of childhood environmental quality to include consideration of enriching childhood experiences and their relation to adult prosociality. In two cross-sectional studies, we found promising evidence that enriched childhood environments are associated with adult moral behavior. In study 1 (N = 1,084 MTurk workers), we adapted an existing measure of enriched childhood environmental quality for retrospective recall of childhood experiences and found that subjects' recollections of their enriched childhood experiences are distinct from their recollections of adverse childhood experiences. In Study 2 (N = 2,208 MTurk workers), we found that a formative composite of subjects' recollections of enriched childhood experiences is positively associated with a variety of morally relevant traits in adulthood, including agreeableness, honesty-humility, altruism, endorsement of the principle of care, empathic responding to the plights of needy others, and charitable donations in an experimental setting, and that these associations held after controlling for childhood environmental adversity, childhood socioeconomic status, sex, and age. We also found evidence suggesting that some, but not all, of the relationship between enrichment and adult prosociality can be explained by a shared genetic correlation. We include a new seven-item measure as an appendix.

Evaluating Benefits, Costs, and Social Value as Predictors of Gratitude.

Although much is known about cooperation, the internal decision rules that regulate motivations to initiate and maintain cooperative relationships have not been thoroughly explored. Here, we focus on how acts of benefit delivery and perceptions of social value inform gratitude, an emotion that promotes cooperation. We evaluated alternate information-processing models to determine which inputs and internal representations best account for the intensity with which people report experiencing gratitude. Across two experiments (Ns = 257 and 208), we tested 10 models that consider multiple variables: the magnitude of benefits conferred on beneficiaries, the magnitude of costs incurred by benefactors, beneficiaries' perception of how much benefactors value their welfare, and beneficiaries' value for the welfare of their benefactors. Across both studies, only beneficiaries' change in social valuation for their benefactors consistently predicted gratitude. Results point to the need for further research and contribute to the growing literature linking cooperation, social emotions, and social valuation.

An evolutionary psychology view of forgiveness: individuals, groups, and culture.

We review the logic of an evolutionary perspective on forgiveness, highlighting how insight into the likely function of forgiveness - solving adaptive problems related to acquiring and maintaining social relationships - has productively guided research and theory. A combination of experimental, longitudinal, cross-sectional, and cross-cultural evidence supports the claim that victims' perceptions of harmdoers' relationship value and exploitation risk causally influence whether or not victims forgive harmdoers. We also review the nascent literature on the topic of intergroup forgiveness and consider how the concepts associated with interpersonal forgiveness, such as apologies, relationship value, and exploitation risk, might help us understand forgiveness between groups, cultures, and societies. Finally, we explore the intersection of evolutionary and cultural perspectives on forgiveness, and consider how concepts from these two research traditions might be integrated to help us understand forgiveness even better.

Experimental evidence that apologies promote forgiveness by communicating relationship value.

Robust evidence supports the importance of apologies for promoting forgiveness. Yet less is known about how apologies exert their effects. Here, we focus on their potential to promote forgiveness by way of increasing perceptions of relationship value. We used a method for directly testing these causal claims by manipulating both the independent variable and the proposed mediator. Namely, we use a 2 (Apology: yes vs. no) × 2 (Value: high vs. low) concurrent double-randomization design to test whether apologies cause forgiveness by affecting the same causal pathway as relationship value. In addition to supporting this causal claim, we also find that apologies had weaker effects on forgiveness when received from high-value transgressors, suggesting that the forgiveness-relevant information provided by apologies is redundant with relationship value. Taken together, these findings from a rigorous methodological paradigm help us parse out how apologies promote relationship repair.

Does religion make people more self-controlled? A review of research from the lab and life.

Religion is associated with a wide range of socially desirable behaviors and outcomes (particularly among adolescents), including lower rates of crime and delinquency, better school performance, and abstinence from risky sexual practices and substance use. What should we make of these associations? Are they causal? And if so, what are the intermediate psychological processes through which religion obtains its effects on such outcomes? With regard to this third question, we describe a decade's worth of research into a hypothesis that religion obtains its behavioral effects through its intermediate effects on self-control. In this review, we focus on evidence from experiments and longitudinal studies, which provide more rigorous tests of cause-and-effect relationships than simple cross-sectional correlational studies can. We find little convincing evidence for the idea that implicit and explicit activations of religious cognition in the laboratory exert a robust influence on self-control on the scale of minutes and hours. We do find evidence, however, that rituals (most notably, prayer), along with exposure to religious environments and institutions in the real world (e.g. religious schooling) influence self-control on the scale of weeks, months, and years - a conclusion that is also supported by rigorous longitudinal research.

The sex premium in religiously motivated moral judgment.

Recent theorizing suggests that religious people's moral convictions are quite strategic (albeit unconsciously so), designed to make their worlds more amenable to their favored approaches to solving life's basic challenges. In a meta-analysis of 5 experiments and a preregistered replication, we find that religious identity places a sex premium on moral judgments, causing people to judge violations of conventional sexual morality as particularly objectionable. The sex premium is especially strong among highly religious people, and applies to both legal and illegal acts. Religion's influence on moral reasoning emphasizes conventional sexual norms, and may reflect the strategic projects to which religion has been applied throughout history. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Are women more likely to wear red and pink at peak fertility? What about on cold days? Conceptual, close, and extended replications with novel clothing colour measures.

Evolutionarily minded researchers have hypothesized that women advertise their ovulatory status by wearing red or pink clothing on relatively cold days. Many of these studies have been based on samples of women who have self-reported their clothing choices, a practice that raises questions about accuracy. In two studies, we evaluated the relationship between women's fertility and their clothing choices using four methods for measuring clothing colour: self-reports; trained raters' judgements of garment coloration in outfits that women drew onto mannequins to represent what they would wear to a party with single attractive people in attendance; automated colour coding of the mannequins; and trained raters' judgements of garment coloration as evinced in photographs that women took of themselves. Using these four measures of clothing choice along with measures of women's fertility and outside temperature, we did not find compelling evidence that women are particularly inclined to wear red or pink during peak fertility, even on relatively cold days.

Is Empathy the Default Response to Suffering? A Meta-Analytic Evaluation of Perspective Taking's Effect on Empathic Concern.

We conducted a series of meta-analytic tests on experiments in which participants read perspective-taking instructions-that is, written instructions to imagine a distressed persons' point of view ("imagine-self" and "imagine-other" instructions), or to inhibit such actions ("remain-objective" instructions)-and afterwards reported how much empathic concern they experienced upon learning about the distressed person. If people spontaneously empathize with others, then participants who receive remain-objective instructions should report less empathic concern than do participants in a "no-instructions" control condition; if people can deliberately increase how much empathic concern they experience, then imagine-self and imagine-other instructions should increase empathic concern relative to not receiving any instructions. Random-effects models revealed that remain-objective instructions reduced empathic concern, but "imagine" instructions did not significantly increase it. The results were robust to most corrections for bias. Our conclusions were not qualified by the study characteristics we examined, but most relevant moderators have not yet been thoroughly studied.

Forgiveness takes place on an attitudinal continuum from hostility to friendliness: Toward a closer union of forgiveness theory and measurement.

Researchers commonly conceptualize forgiveness as a rich complex of psychological changes involving attitudes, emotions, and behaviors. Psychometric work with the measures developed to capture this conceptual richness, however, often points to a simpler picture of the psychological dimensions in which forgiveness takes place. In an effort to better unite forgiveness theory and measurement, we evaluate several psychometric models for common measures of forgiveness. In doing so, we study people from the United States and Japan to understand forgiveness in both nonclose and close relationships. In addition, we assess the predictive utility of these models for several behavioral outcomes that traditionally have been linked to forgiveness motives. Finally, we use the methods of item response theory, which place person abilities and item responses on the same metric and, thus, help us draw psychological inferences from the ordering of item difficulties. Our results highlight models based on correlated factors models and bifactor (S-1) models. The bifactor (S-1) model evinced particular utility: Its general factor consistently predicts variation in relevant criterion measures, including 4 different experimental economic games (when played with a transgressor), and also suffuses a second self-report measure of forgiveness. Moreover, the general factor of the bifactor (S-1) model identifies a single psychological dimension that runs from hostility to friendliness while also pointing to other sources of variance that may be conceived of as method factors. Taken together, these results suggest that forgiveness can be usefully conceptualized as prosocial change along a single attitudinal continuum that ranges from hostility to friendliness. (PsycInfo Database Record (c) 2020 APA, all rights reserved).

Moral reasoning performance determines epistemic peerdom.

We offer a friendly criticism of May's fantastic book on moral reasoning: It is overly charitable to the argument that moral disagreement undermines moral knowledge. To highlight the role that reasoning quality plays in moral judgments, we review literature that he did not mention showing that individual differences in intelligence and cognitive reflection explain much of moral disagreement. The burden is on skeptics of moral knowledge to show that moral disagreement arises from non-rational origins.

Implicit and explicit influences of religious cognition on Dictator Game transfers.

Does religion promote prosocial behaviour? Despite numerous publications that seem to answer this question affirmatively, divergent results from recent meta-analyses and pre-registered replication efforts suggest that the issue is not yet settled. Uncertainty lingers around (i) whether the effects of religious cognition on prosocial behaviour were obtained through implicit cognitive processes, explicit cognitive processes or both and (ii) whether religious cognition increases generosity only among people disinclined to share with anonymous strangers. Here, we report two experiments designed to address these concerns. In Experiment 1, we sought to replicate Shariff and Norenzayan's demonstration of the effects of implicit religious priming on Dictator Game transfers to anonymous strangers; unlike Shariff and Norenzayan, however, we used an online environment where anonymity was virtually assured. In Experiment 2, we introduced a 'taking' option to allow greater expression of baseline selfishness. In both experiments, we sought to activate religious cognition implicitly and explicitly, and we investigated the possibility that religious priming depends on the extent to which subjects view God as a punishing, authoritarian figure. Results indicated that in both experiments, religious subjects transferred more money on average than did non-religious subjects. Bayesian analyses supported the null hypothesis that implicit religious priming did not increase Dictator Game transfers in either experiment, even among religious subjects. Collectively, the two experiments furnished support for a small but reliable effect of explicit priming, though among religious subjects only. Neither experiment supported the hypothesis that the effect of religious priming depends on viewing God as a punishing figure. Finally, in a meta-analysis of relevant studies, we found that the overall effect of implicit religious priming on Dictator Game transfers was small and did not statistically differ from zero.

The unresponsive avenger: More evidence that disinterested third parties do not punish altruistically.

Many social scientists believe humans possess an evolved motivation to punish violations of norms-including norm violations that do not harm them directly. However, most empirical evidence for so-called altruistic punishment comes from experimental economics games that create experimental demand for third-party punishment, raising the possibility that the third-party punishment uncovered in these experiments has been motivated by a desire to appear concerned about social norms rather than by actual concern about upholding them. Here we present the results of five experiments in which we used an aggression paradigm to contrast second-party and third-party punishment with minimal experimental demand. We also summarize the results of these experiments meta-analytically. We found robust evidence that participants who were insulted by a stranger experienced anger and punished the insulter. To a lesser degree, participants who witnessed a friend receive an insult also became angry and punished the insulter. In contrast, we found robust evidence that participants who witnessed a stranger receive an insult did not punish the insulter, although they did experience modest amounts of anger. In only one experiment did we find any punishment on behalf of a stranger, and this result could plausibly be explained by the desire to escape the moral censure of other bystanders. Our results suggest that experimental designs that rely on demand-laden methods to test hypotheses about third-party punishment may have overstated the case for the existence of this trait. (PsycINFO Database Record

Digital altruists: Resolving key questions about the empathy-altruism hypothesis in an Internet sample.

Researchers have identified the capacity to take the perspective of others as a precursor to empathy-induced altruistic motivation. Consequently, investigators frequently use so-called perspective-taking instructions to manipulate empathic concern. However, most experiments using perspective-taking instructions have had modest sample sizes, undermining confidence in the replicability of results. In addition, it is unknown whether perspective-taking instructions work because they increase empathic concern or because comparison conditions reduce empathic concern (or both). Finally, some researchers have found that egoistic factors that do not involve empathic concern, including self-oriented emotions and self-other overlap, mediate the relationship between perspective-taking instructions and helping. The present investigation was a high-powered, preregistered effort that addressed methodological shortcomings of previous experiments to clarify how and when perspective-taking manipulations affect emotional arousal and prosocial motivation in a prototypical experimental paradigm administered over the Internet. Perspective-taking instructions did not clearly increase empathic concern; this null finding was not due to ceiling effects. Instructions to remain objective, on the other hand, unequivocally reduced empathic concern relative to a no-instructions control condition. Empathic concern was the most strongly felt emotion in all conditions, suggesting that distressed targets primarily elicit other-oriented concern. Empathic concern uniquely predicted the quality of social support provided to the target, which supports the empathy-altruism hypothesis and contradicts the role of self-oriented emotions and self-other overlap in explaining helping behavior. Empathy-induced altruism may be responsible for many prosocial acts that occur in everyday settings, including the increasing number of prosocial acts that occur online. (PsycINFO Database Record

Experience with anonymous interactions reduces intuitive cooperation.

The Social Heuristics Hypothesis claims that cooperation is intuitive because it is positively reinforced in everyday life, where behaviour typically has reputational consequences1,2. Consequently, participants will cooperate in anonymous laboratory settings unless they either reflect on the one-shot nature of the interaction or learn through experience with such settings that cooperation does not promote self-interest. Experiments reveal that cognitive-processing manipulations (which increase reliance on either intuition or deliberation) indeed affect cooperation3, but may also introduce confounds4,5. Here, we elide the interpretation issues created by between-subjects designs in showing that people are less cooperative over time in laboratory paradigms in which cooperation cannot promote self-interest, but are just as cooperative over time in paradigms that have the potential to promote self-interest. Contrary to previous findings6,7, we find that cooperation is equally intuitive for men and women: unilateral giving did not differ across gender at the first study session, and decreased equally for both genders across sessions.

The effects of implicit religious primes on dictator game allocations: A preregistered replication experiment.

Shariff and Norenzayan (2007) discovered that people allocate more money to anonymous strangers in a dictator game following a scrambled sentence task that involved words with religious meanings. We conducted a direct replication of key elements of Shariff and Norenzayan's (2007) Experiment 2, with some additional changes. Specifically, we (a) collected data from a much larger sample of participants (N = 650); (b) added a second religious priming condition that attempted to prime thoughts of religion less conspicuously; (c) modified the wording of some of their task explanations to avoid deceiving our participants; (d) added a more explicit awareness probe; (e) reduced prime-probe time; and (f) performed statistical analyses that are more appropriate for non-normal data. We did not find a statistically significant effect for religious priming. Additional tests for possible between-subjects moderators of the religious priming effect also yielded nonsignificant results. A small-scale meta-analysis, which included all known studies investigating the effect of religious priming on dictator game offers, suggested that the mean effect size is not different from zero, although the wide confidence intervals indicate that conclusions regarding this effect should be drawn with caution. Finally, we found some evidence of small-study effects: Studies with larger samples tended to produce smaller effects (a pattern consistent with publication bias). Overall, these results suggest that the effects of religious priming on dictator game allocations might be either not reliable or else quite sensitive to differences in methods or in the populations in which the effect has been examined.

A series of meta-analytic tests of the depletion effect: Self-control does not seem to rely on a limited resource.

Failures of self-control are thought to underlie various important behaviors (e.g., addiction, violence, obesity, poor academic achievement). The modern conceptualization of self-control failure has been heavily influenced by the idea that self-control functions as if it relied upon a limited physiological or cognitive resource. This view of self-control has inspired hundreds of experiments designed to test the prediction that acts of self-control are more likely to fail when they follow previous acts of self-control (the depletion effect). Here, we evaluated the empirical evidence for this effect with a series of focused, meta-analytic tests that address the limitations in prior appraisals of the evidence. We find very little evidence that the depletion effect is a real phenomenon, at least when assessed with the methods most frequently used in the laboratory. Our results strongly challenge the idea that self-control functions as if it relies on a limited psychological or physical resource.

Longitudinal Associations Among Religiousness, Delay Discounting, and Substance Use Initiation in Early Adolescence.

Prior research indicates that religiousness is related negatively to adolescent health risk behaviors, yet how such protective effects operate is not well understood. This study examined the longitudinal associations among organizational and personal religiousness, delay discounting, and substance use initiation (alcohol, cigarette, and marijuana use). The sample comprised 106 early adolescents (10-13 years of age, 52% female) who were not using substances at Time 1. Path analyses suggested that high levels of personal religiousness at Time 1 were related to low levels of substance use at Time 2 (2.4 years later), mediated by low levels of delay discounting. Delay discounting appears to be an important contributor to the protective effect of religiousness on the development of substance use among adolescents.

Reassessing intertemporal choice: human decision-making is more optimal in a foraging task than in a self-control task.

Many contemporary concerns (e.g., addiction, failure to save) can be viewed as intertemporal choice problems in which the consequences of choices are realized at different times. In some laboratory paradigms used to study intertemporal choice, non-human animals demonstrate a preference for immediacy (impulsive choice) that results in failures to maximize the amount of reward received. There is evidence, however, suggesting that such non-optimal impulsive choice may be due to a mismatch between the standard presentation of options in the laboratory (e.g., a "larger-later" and a "smaller-sooner" option) and the way that options occur in natural settings (e.g., foraging). We present evidence that human impulsive choice is similarly affected: in two experiments, decisions were more optimal when options were presented in a format sharing features with the evolutionarily important problem of foraging compared to when options were presented in the standard format. These findings suggest a more nuanced view of intertemporal choice and support the adoption of ideas from foraging theory into the study of human decision making.