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AbstractEmpirical data on the relations between mating and reproductive success are rare for humans, especially for industrial and post-industrial populations. Existing data show that mating (and especially long-term mating) can be beneficial for fitness, especially that of males. This finding is in line with the hypothesis of sexual selection operating in human populations. The present research expands on previous studies by: 1) analysing additional fitness indicators, including having children with different partners; 2) including parental investment in the analysis as another important marker of sexual selection; 3) analysing several mediators between mating, reproductive fitness and parental investment, i.e. age of first and last reproduction and desired number of children. The data were obtained in 2019 from a sample of parents living in Serbia (N=497). The findings showed that long-term mating (duration of longest partner relationship) was positively related to parental investment and number of offspring and grand-offspring. Furthermore, the link between long-term mating and reproductive success was completely mediated by the age of first reproduction and desired number of children. Short-term mating (number of sexual partners) was marginally positively related to the number of children participants had with different partners and negatively related to parental investment. No sex differences in the link between mating, fitness and parental investment were detected. In general, the signatures of sexual selection were weak in the present data, but those that were detected were in line with sexual selection theory. The present findings provide a deeper insight into the adaptive function of mating and also the mechanism of how mating is beneficial for fitness.

AbstractIn recent years there have been attempts to explain religiousness from an evolutionary viewpoint. However, empirical data on this topic are still lacking. In the present study, the behavioural ecological theoretical framework was used to explore the relations between religiousness, harsh environment, fitness (reproductive success and parental investment) and fitness-related outcomes (age at first birth, desired number of children and the romantic relationship duration). The data were collected from 461 individuals from a community sample who were near the end of their reproductive phase (54% females,Mage= 51.75; SD = 6.56). Positive links between religiousness, harsh environment, fitness and fitness-related outcomes were expected, with the exception of age at first birth, for which a negative association was hypothesized. Hence, the main assumption of the study was that religiousness has some attributes of fast life-history phenotypes – that it emerges from a harsh environment and enables earlier reproduction. The study findings partially confirmed these hypotheses. Religiousness was positively related to environmental harshness but only on a zero-order level. Religious individuals had higher reproductive success (this association was especially pronounced in males) but religiousness did not show associations with parental investment. Religiousness was positively associated with desired number of children and negatively associated with age at first birth, although the latter association was only marginally significant in the multivariate analyses. Finally, path analysis showed that desired number of children and age at first birth completely mediated the relation between religiousness and reproductive success. The data confirmed the biologically adaptive function of religiousness in contemporary populations and found the mediating processes that facilitate fitness in religious individuals. Furthermore, the findings initiate a more complex view of religiousness in a life-history context which could be fruitful for future research: a proposal labelled as 'ontogeny-dependent life-history theory of religiousness'.

Traits such as psychopathy, Machiavellianism, and narcissism are commonly used to describe the dark side of human personality. These traits, collectively known as the dark personality triad (Paulhus, 2014), have been the focus of research by psychologists seeking a more nuanced understanding of negative personality traits. To further explore this subject, researchers have included subclinical sadism, also known as everyday sadism (Buckels et al., 2013), and developed a new classification called the dark tetrad (Međedović & Petrović, 2015). The dark tetrad encompasses various negative traits and characteristics that are associated with personal and social problems, and are considered undesirable (Jonason et al., 2010). The pervasiveness of these personality traits in popular culture and their impact on interpersonal relationships and the workplace (Sedikides et al., 2004) make deeper research into the dark tetrad potentially beneficial for individuals, especially from the perspective of romantic relationships. Previous studies have shown a correlation between dark traits and affective attachment dimensions (Nickisch et al., 2020), as well as between jealousy and affective attachment (Knobloch et al., 2001; Marshall et al., 2013; Karakurt, 2001), supporting the expectation of affective attachment playing a mediating role in this research.

Mračna Tetrada je psihološki koncept koji opisuje amoralnu i antisocijalnu strnau ljudske ličnosti pomoću četiri crte - Makijavelizma, narcizma, psihopatije i sadizma. Cilj ovog istraživanja bio je ispitati vezu između dimenzija Mračne Tetrade ličnosti, nepovoljnog sredinskog okuženja tokom razvoja i konzumacije psihoaktivnih supstanci (PAS). Korišćenjem "online" ankete u prikupljen je uzorak od 239 ispitanika (55.65% ženskih ispitanika). Rezultati su pokazali da je psihopatija najvažniji prediktor upotrebe PAS-a jer nezavisno pozitivno predviđa sve ispitivane klase psihoaktivnih supstanci. Narcizam je pokazao nezavistan pozitivan doprinos pri predikciji konzumacije cigareta i kanabisa ali i ukupne mere upotrebe supstanci. Makijavelizam i sadizam su imali pozitivne korelacije sa nekim od ispitivanih kriterijuma ali ne i nezavistan doprinos u regresionim modelima što znači da se detektovane bivarijantne asocijacije mogu svesti na relacije između drugih mračnih crta i konzumacije PAS-a, najverovatnije psihopatije. Nisu pronađene veze između nepovoljne sredine i kreterijumskih varijabli kao ni interakcije mračnih crta i sredine pri predikciji. U radu se diskutuju implikacije nalaza uzimajući u obzir i ograničenja samog istraživanja.

After almost 20 years since the end of the armed conflicts in former Yugoslavia, we are witnesses to the fact that the main causes of the conflicts have not been overcome. Reconciliation between ethnic groups that had been in conflict by means of economic and political cooperation, must have a psychological foundation. This study investigates the relations between Conspiracy Mentality, basic lexical social attitudes, and the factors important for Croatian-Serbian and Kosovo Albanian-Serbian reconciliation, i.e., the Ethos of Conflict and the Readiness for Reconciliation. We hypothesize that Conspiracy Mentality will predict the propensity for reconciliation over and above basic social attitudes, and that will mediate the relations between basic social attitudes and factors contributing (or preventing) reconciliation. With the samples of Serbs from Central Serbia (n = 307) and Northern Kosovo (n = 271), Conspiracy Mentality, Ethos of Conflict, Readiness for Reconciliation and five basic lexical social attitudes (Traditional Religiosity, Unmitigated Self-Interest, Communal Rationalism, Subjective Spirituality, and Inequality-Aversion) were measured. Results showed that Conspiracy Mentality is negatively related to the Readiness for Reconciliation and positively to the Ethos of Conflict. Additionally, Conspiracy Mentality predicts Ethos of Conflict over and above the basic social attitudes. Finally, Conspiracy Mentality mediates the relationships between Traditional Religiosity, Inequality-Aversion and Subjective Spirituality on the one hand, and Ethos of Conflict on the other. The results suggest that Conspiracy Mentality should be taken into consideration when creating policies and programmes focused on reconciliation. ; peerReviewed ; publishedVersion

After almost 20 years since the end of the armed conflicts in former Yugoslavia, we are witnesses to the fact that the main causes of the conflicts have not been overcome. Reconciliation between ethnic groups that had been in conflict by means of economic and political cooperation, must have a psychological foundation. This study investigates the relations between Conspiracy Mentality, basic lexical social attitudes, and the factors important for Croatian-Serbian and Kosovo Albanian-Serbian reconciliation, i.e., the Ethos of Conflict and the Readiness for Reconciliation. We hypothesize that Conspiracy Mentality will predict the propensity for reconciliation over and above basic social attitudes, and that will mediate the relations between basic social attitudes and factors contributing (or preventing) reconciliation. With the samples of Serbs from Central Serbia (n = 307) and Northern Kosovo (n = 271), Conspiracy Mentality, Ethos of Conflict, Readiness for Reconciliation and five basic lexical social attitudes (Traditional Religiosity, Unmitigated Self-Interest, Communal Rationalism, Subjective Spirituality, and Inequality-Aversion) were measured. Results showed that Conspiracy Mentality is negatively related to the Readiness for Reconciliation and positively to the Ethos of Conflict. Additionally, Conspiracy Mentality predicts Ethos of Conflict over and above the basic social attitudes. Finally, Conspiracy Mentality mediates the relationships between Traditional Religiosity, Inequality-Aversion and Subjective Spirituality on the one hand, and Ethos of Conflict on the other. The results suggest that Conspiracy Mentality should be taken into consideration when creating policies and programmes focused on reconciliation.

This study investigates the attitudinal and motivational bases of militant extremist beliefs in a postconflict society ( N = 600; 51% female). Militant extremist mindset (MEM) measures of proviolence, divine power, utopianism, vile world, and West, together with the Ethos of Conflict- Grudge Scale (EOC-grudge), were used to assess militant-extremist beliefs. Data about the socioeconomic status (SES) of participants, ethnocentrism, intergroup contact, trust in the system, and the level of conflict in the sampled areas were also collected. The main hypotheses were that extremist beliefs are associated with a high level of ethnocentrism, low socioeconomic status, decreased intergroup contact, low trust in the system, and recent intergroup conflict. A structural model in which all relations between the measures were simultaneously tested showed that recent intergroup conflict was related to the most malignant aspect of MEM—proviolence—predominantly through negative experiences with members of other ethnicities. Ethnocentrism was strongly related to higher levels of grudge and excuse. Self-assessed socioeconomic status was related to grudge only but taking into account all other variables, positively. Finally, trust in the political and social system was not found to have a relationship with militant-extremist beliefs.

We conducted preregistered replications of 28 classic and contemporary published findings, with protocols that were peer reviewed in advance, to examine variation in effect magnitudes across samples and settings. Each protocol was administered to approximately half of 125 samples that comprised 15,305 participants from 36 countries and territories. Using the conventional criterion of statistical significance (p < .05), we found that 15 (54%) of the replications provided evidence of a statistically significant effect in the same direction as the original finding. With a strict significance criterion (p < .0001), 14 (50%) of the replications still provided such evidence, a reflection of the extremely high-powered design. Seven (25%) of the replications yielded effect sizes larger than the original ones, and 21 (75%) yielded effect sizes smaller than the original ones. The median comparable Cohen's ds were 0.60 for the original findings and 0.15 for the replications. The effect sizes were small (< 0.20) in 16 of the replications (57%), and 9 effects (32%) were in the direction opposite the direction of the original effect. Across settings, the Q statistic indicated significant heterogeneity in 11 (39%) of the replication effects, and most of those were among the findings with the largest overall effect sizes; only 1 effect that was near zero in the aggregate showed significant heterogeneity according to this measure. Only 1 effect had a tau value greater than .20, an indication of moderate heterogeneity. Eight others had tau values near or slightly above .10, an indication of slight heterogeneity. Moderation tests indicated that very little heterogeneity was attributable to the order in which the tasks were performed or whether the tasks were administered in lab versus online. Exploratory comparisons revealed little heterogeneity between Western, educated, industrialized, rich, and democratic (WEIRD) cultures and less WEIRD cultures (i.e., cultures with relatively high and low WEIRDness scores, respectively). Cumulatively, variability in the observed effect sizes was attributable more to the effect being studied than to the sample or setting in which it was studied.