The desire for sexual variety as a key to understanding basic human mating strategies

Different authors have proposed competing evolutionary theories of human mating. Some argue that both sexes are designed to pursue a singular long‐term mating strategy. Others contend that both sexes are designed to function as essentially multiple maters. Sexual Strategies Theory (SST; D.M. Buss & D.P. Schmitt, 1993), in contrast, proposes that men and women have evolved short‐term and long‐term mating strategies that are pursued differently by each sex depending on theoretically derived dimensions of context. According to SST, the sexes tend to differ in the nature and prominence of the short‐term component of human mating–particularly the short‐term desire for sexual variety. The current research was designed to test competing empirical predictions from these contrasting theories by focusing on sex differences in the desire for sexual variety. Study 1 (N= 1,049), consisting of five separate samples, found large and consistent sex differences in the desire for short‐term sexual variety, even after employing statistical methods to control for skewed distributions and statistical outliers. Study 2 (N= 192) confirmed the results of Study 1 using an older, more mature sample. Study 3 (N= 50) again replicated these sex differences using an observer‐based method of inquiry. Study 4 (N= 167) found evidence that short‐term mating was unrelated generally to psychological dysfunction and may be related to mentally healthy personality characteristics in men. Discussion focuses on the viability of pluralistic compared with monomorphic evolutionary theories of human mating strategies.     

The supermom trap: Do involved dads erode moms' self‐competence?

Increasingly, husbands have been expected to share equally in the task of childrearing, especially when their wives are employed. This study examined reactions to these changes in a sample of 78 dual-earner couples with 8-month-old infants. When wives felt that their husbands were skillful caregivers, greater husbands' contribution to caregiving was associated with lower self-competence among wives. In contrast, wives' caregiving behavior was unrelated to their husbands' self-competence. None of these effects emerged for the self-liking component of self-esteem. Thus, despite increasingly egalitarian sex roles, employed mothers (but not their husbands) seem to be trapped between their desire for help with childrearing and the threat to their personal competence posed by failure to meet socially constructed ideals of motherhood.     

The Pluralistic Vision of Persian Sufi Poetry

This article explains how the Sufi tradition was instrumental in molding the imagery, symbolism, metaphors, tropes, and indeed the worldview, that informs all but the earliest Persian poetry. This poetry expresses the precedence of mercy in a pluralistic vision by pointing to an expression of love, and it does this by the magic of beautiful language, enticing imagery and intoxicating rhythm. Therefore, in this tradition, love alone is able to bring together all contradictory and varied qualities and to reinstate them in God's unity, which is the first principle of Islamic faith. What is being celebrated is God's unitary reality. The article then recognizes that love is understood as the unifying divine power that is the unique prerogative of human beings, who alone were created in the full image of God.     

A Critique of Deep Ecology

Abstract  Our environmental crisis is commonly explained as a product of a set of attitudes and beliefs about the world which have been developed by post-Cartesian technological society. Deep ecologists claim that the crisis can only be overcome by adopting an alternative non-technological paradigm, such as can be discovered in non-Western cultures. In this paper I (a) express misgivings about the use of the expression 'Paradigm' by deep ecologists, (b) question the claim that a science-based world-view inevitably fosters manipulative and exploitative attitudes to the natural world, (c) suggest that non-technological cultures do not necessarily provide exemplary and superior models for relating to the natural world, and (d) defend a scientific naturalism as a satisfying way of realising our unity with the natural world.