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11.
This study examined adolescents’ cyberbullying, cyber aggression, and cyber victimization from an evolutionary perspective, extending previous research showing that traditional forms of bullying, aggression, and victimization are associated with reproductively relevant outcomes. Consistent with hypotheses based on theory and research linking bullying and aggression to intrasexual competition for mates, results indicated that cyber victimization was positively associated with a number of dating and sexual partners. Findings for cyber aggression were more complex, depending on the degree of cyber victimization experienced by the perpetrator, and the balance of power between the perpetrator and victim. Specifically, nonbullying cyber aggression by perpetrators with equal or less power than the victim had stronger positive relations with the number of dating or sexual partners when perpetrators experienced a high level of cyber victimhood. In contrast, cyberbullying by perpetrators with more power than the victim was negatively associated with the number of dating partners when the perpetrators’ exposure to cyber victimization was low. Although cyber aggression and cyber victimization are new forms of aggression that involve the use of modern electronic devices, the results of this study demonstrate the usefulness of viewing this behavior from an evolutionary perspective and show that adolescents are likely to use cyber aggression against rivals in the context of intrasexual competition for mates. 相似文献
12.
Lee Ellis 《Aggressive behavior》1986,12(1):57-71
Within the framework of modern evolutionary theory, arguments are reviewed that the nonlegal equivalent of aggressive criminal behavior may have evolved by natural selection among mammals, particularly primates, as part of their overall approach to reproduction. If so, the commission of aggressive crimes (or their nonlegal equivalent) by humans, and even efforts to prevent fellow social group members from being victimized by aggressive crimes, may also be partially explainable in natural selection terms. The plausibility of this deduction was explored, first, by specifying the three elements that a human act must have to be regarded as an aggressive crime. Summarily, these were that (1) injury to a victim must be a likely result of the act, (2) the act must be intended, and (3) the act must elicit negative responses from those witnessing it. The primate behavior literature was examined for evidence that some behavior of nonhumans met all three conditions. Affirmative results were obtained. Therefore, while further research is in order, human aggressive criminal behavior, as well as human efforts to control it, seem to have close parallels in other primates. This would be consistent with the notion that aggressive criminal behavior (along with its condemnation by fellow group members) is part of a social system produced and sustained by natural selection. 相似文献
13.
William A. Rottschaefer 《Zygon》1999,34(1):57-65
In Augustinian fashion, James B. Ashbrook and Carol Rausch Albright develop a neurotheology that finds evolutionarily based correlations between the functions of the human mind-brain and the roles God plays in human life. I argue that their assumptions of anthropomorphism , that the human mind-brain must conceptualize its environment in human terms, and realism , that anthropomorphism is correct, are evolutionarily unlikely. I conclude that the image of God ( imago dei ) the authors find reflected in the human mind-brain appears to derive from their Christian religious commitments rather than from evolutionary theory. 相似文献
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Richard Stevenson Megan Oaten Trevor Case Betty Repacholi 《The Journal of general psychology》2014,141(4):326-347
Children may be prepared to associate adult disgust reactions with adult disgust elicitors. To test this, three-year olds (and adults) were presented with two images and an emotive vocalization. The images and vocalizations included stimuli adults found disgusting, fear-provoking, and sad. On one set of trials, the main dependent variable (DV) was time spent looking at each image and on a second set of repeat trials the DV was knowledge of image-sound matches. Fear and disgust vocalizations were both more effective at orienting a child's attention to adult fear and disgust images, than sad vocalizations. Parental disgust sensitivity was associated with this effect, moderated by explicit matching knowledge. Matching knowledge was poor in children and good in adults. These data suggest that in children, fear and disgust vocalizations may both promote attention to stimuli that adults find disgusting and/or fear-provoking, suggesting that “preparedness” may not be wholly emotion-specific. 相似文献
17.
Aku Visala 《Zygon》2014,49(1):101-120
Most contemporary theologians have distanced themselves from views that identify the image of God with a capacity or a set of capacities that humans have. This article examines three arguments against the structural view and finds them wanting. The first argument is that the structural view entails mind/body dualism and dualism is no longer viable given neuroscience and contemporary philosophy. Against this, I argue that contemporary forms of dualism are able to circumvent such worries and are at least prima facie plausible. The second claim is that structural views end up disvaluing the human body and our relatedness. Here, I argue that neither the structural view nor dualism has such consequences. The third issue consists of various evolutionary worries that have to do with the lack of a clear‐cut boundary between human capacities and the capacities of nonhuman animals. As a response, the article argues that although there might not be a clear‐cut set of capacities that all humans share, we could still have a notion of human distinctiveness that is sufficient for the structural image of God. 相似文献
18.
Earl Y. Popp 《Memory (Hove, England)》2018,26(1):89-95
People often demonstrate better memory for animate concepts (e.g., lion and sailor) than for inanimate concepts (e.g., hammer and mountain). Researchers have attributed this effect to an adaptive memory mechanism that favours information relevant for survival, including information about living things. In the present experiment, we examined the hypothesis that people demonstrate better free-recall performance for animate than inanimate words because animate words tend to be associated with greater mental arousal than inanimate words, a factor that was not controlled for in previous experiments on this topic. To this end, we matched animate and inanimate word lists on mental arousal (and several other factors), and compared participants’ free-recall performance for the two word types. We were able to replicate past findings that participants’ free-recall of animate words exceeds their free-recall of inanimate words, but we found no support for the possibility that the effect stems from differences in mental arousal between animate and inanimate concepts, as this effect maintained even when the word lists were matched on mental arousal. The present results therefore indicate that mental arousal cannot explain the effects of animacy on free-recall performance. 相似文献
19.
Intrigued by Robinson and Southgate's 2010 work on “entering a semiotic matrix,” we expand their model to include the juxtaposition of all signs, symbols, and mental categories, and to explore the underpinnings of creativity in science, religion, and art. We rely on an interdisciplinary review of human sentience in archaeology, evolutionary biology, the cognitive science of religion, and literature, and speculate on the development of sentience in response to strong selection pressure on the hominin evolutionary line, leaving us the “lone survivors” of complex, multiple lines of physical and cultural evolution. What we call Matrix Thinking—the creative driver of human sentience—has important cognitive and intellectual features, but also equally important characteristics traced to our intense sociability and use of emotionality in vetting rational models. Scientist, theologian, and artist create new cultural knowledge within a social context even if alone. They are rewarded by emotional validation from group members, and guided by the ever present question, “Does it feel right?” 相似文献
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Serial killers,spiders and cybersex: Social and survival information bias in the transmission of urban legends 下载免费PDF全文
Joseph M. Stubbersfield Jamshid J. Tehrani Emma G. Flynn 《British journal of psychology (London, England : 1953)》2015,106(2):288-307
This study uses urban legends to examine the effects of the social information bias and survival information bias on cultural transmission across three phases of transmission: the choose‐to‐receive phase, the encode‐and‐retrieve phase, and the choose‐to‐transmit phase. In line with previous research into content biases, a linear transmission chain design with 60 participants aged 18–52 was used to examine the encode‐and‐retrieve phase, while participants were asked to rank their interest in reading the story behind a headline and passing a story on for the other two phases. Legends which contained social information (Social Type), legends which contained survival information (Survival Type), and legends which contained both forms of information (Combined Type) were all recalled with significantly greater accuracy than control material, while Social and Combined Type legends were recalled with significantly greater accuracy than Survival Type legends. In another study with 30 participants aged 18–22, no significant differences were found between legend types in either the choose‐to‐receive phase or the choose‐to‐transmit phase. 相似文献