5 found
  1.  10
    Distinguishing Intergroup and Long-Distance Relationships.Anne C. Pisor & Cody T. Ross - 2022 - Human Nature 33 (3):280-303.
    Intergroup and long-distance relationships are both central features of human social life, but because intergroup relationships are emphasized in the literature, long-distance relationships are often overlooked. Here, we make the case that intergroup and long-distance relationships should be studied as distinct, albeit related, features of human sociality. First, we review the functions of both kinds of relationship: while both can be conduits for difficult-to-access resources, intergroup relationships can reduce intergroup conflict whereas long-distance relationships are especially effective at buffering widespread resource (...)
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  2.  24
    Moral parochialism and contextual contingency across seven societies.Daniel M. T. Fessler, H. Clark Barrett, Martin Kanovsky, Stephen P. Stich, Colin Holbrook, Joseph Henrich, Alexander H. Bolyanatz, Matthew M. Gervais, Michael Gurven, Geoff Kushnick, Anne C. Pisor, Christopher von Rueden & Stephen Laurence - 2015 - Proceedings of the Royal Society; B (Biological Sciences) 282:20150907.
    Human moral judgement may have evolved to maximize the individual's welfare given parochial culturally constructed moral systems. If so, then moral condemnation should be more severe when transgressions are recent and local, and should be sensitive to the pronouncements of authority figures (who are often arbiters of moral norms), as the fitness pay-offs of moral disapproval will primarily derive from the ramifications of condemning actions that occur within the immediate social arena. Correspondingly, moral transgressions should be viewed as less objectionable (...)
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  3.  12
    The evolution of (intergroup) peace hinges on how we define groups and peace.Anne C. Pisor, Kristopher M. Smith & Jeffrey P. Deminchuk - 2024 - Behavioral and Brain Sciences 47:e22.
    Glowacki defines peace as harmonious relationships between groups maintained without the threat of violence, where groups can be anything from families to nation states. However, defining such contentious concepts like “peace” and “groups” is a difficult task, and we discuss the implications of Glowacki's definitions for understanding intergroup relationships and their evolutionary history.
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    Moral parochialism misunderstood: a reply to Piazza and Sousa.Daniel M. T. Fessler, Colin Holbrook, Martin Kanovsky, H. Clark Barrett, Alexander H. Bolyanatz, Matthew M. Gervais, Michael Gurven, Joseph Henrich, Geoff Kushnick, Anne C. Pisor, Stephen P. Stich, Christopher von Rueden & Stephen Laurence - 2016 - Proceedings of the Royal Society; B (Biological Sciences) 283.
  5.  25
    Importing social preferences across contexts and the pitfall of over-generalization across theories.Anne C. Pisor & Daniel Mt Fessler - 2012 - Behavioral and Brain Sciences 35 (1):34-35.
    Claims regarding negative strong reciprocity do indeed rest on experiments lacking established external validity, often without even a small Guala's review should prompt strong reciprocity proponents to extend the real-world validity of their work, exploring the preferences participants bring to experiments. That said, Guala's approach fails to differentiate among group selection approaches and glosses over cross-cultural variability.
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