Dr Emma Cohen

© 2018 Elsevier Inc. Does moral culture contribute to the evolution of cooperation? Here, we examine individuals' and communities' models of what it means to be good and bad and how they correspond to corollary behavior across a variety of socioecological contexts. Our sample includes over 600 people from eight different field sites that include foragers, horticulturalists, herders, and the fully market-reliant. We first examine the universals and particulars of explicit moral models. We then use these moral models to assess their role in the outcome of an economic experiment designed to detect systematic, dishonest rule-breaking favoritism. We show that individuals are slightly more inclined to play by the rules when their moral models include the task-relevant virtues of “honesty” and “dishonesty.” We also find that religious beliefs are better predictors of honest play than these virtues. The predictive power of these values' and beliefs' local prevalence, however, remains inconclusive. In summary, we find that religious beliefs and moral models may help promote honest behavior that may widen the breadth of human cooperation.

© 2017 Informa UK Limited, trading as Taylor & Francis Group. Understanding the expansion of human sociality and cooperation beyond kith and kin remains an important evolutionary puzzle. There is likely a complex web of processes including institutions, norms, and practices that contributes to this phenomenon. Considerable evidence suggests that one such process involves certain components of religious systems that may have fostered the expansion of human cooperation in a variety of ways, including both certain forms of rituals and commitment to particular types of gods. Using an experimental economic game, our team specifically tested whether or not individually held mental models of moralistic, punishing, and knowledgeable gods curb biases in favor of the self and the local community, and increase impartiality toward geographically distant anonymous co-religionists. Our sample includes 591 participants from eight diverse societies–iTaukei (indigenous) Fijians who practice both Christianity and ancestor worship, the animist Hadza of Tanzania, Hindu Indo-Fijians, Hindu Mauritians, shamanist-Buddhist Tyvans of southern Siberia, traditional Inland and Christian Coastal Vanuatuans from Tanna, and Christian Brazilians from Pesqueiro. In this article, we present cross-cultural evidence that addresses this question and discuss the implications and limitations of our project. This volume also offers detailed, site-specific reports to provide further contextualization at the local level.

In humans, socio-environmental cues play an important role in determining adaptive psychophysiological states and behaviours. In sport and exercise, cues to cohesive groups and close, supportive relationships are ubiquitous, possibly because of their effects on neurobiological mechanisms underlying physical performance. Clinical research has shown that the presence of supportive others can lead to reductions in perceptions of pain, while research from sport and exercise science has shown that pain and physical fatigue occupy ranges on a single spectrum of physical discomfort, which works to regulate outputs during strenuous physical exertion. Given the similar neurobiological underpinnings of pain and fatigue, the involvement of both in the self-regulation of strenuous physical outputs, and the effects of social support on perceptions of pain and neurophysiological stress responses more generally, we hypothesised that perceptions of social support affect outputs during strenuous physical exercise by altering activity in self-regulatory mechanisms involved in perceptions of pain and fatigue. We used a between-subjects experimental design to test this hypothesis, varying participants' social support and measuring physical outputs and perceptions of physical discomfort and exertion during a series of maximum-effort cycling bouts. Analyses showed that participants in the social support condition produced greater initial outputs and steeper declines over time, compared to controls. This effect was moderated by participant neuroticism; an important predictor of how individuals react to social support. We discuss these findings in terms of proposed causal mechanisms linking supportive, cohesive social environments with self-regulation and physical performance.