Corey L. Fincher

Pathogen prevalence predicts human cross-cultural variability in individualism/collectivism

Pathogenic diseases impose selection pressures on the social behaviour of host populations. In humans (Homo sapiens), many psychological phenomena appear to serve an antipathogen defence function. One broad implication is the existence of cross-cultural differences in human cognition and behaviour contingent upon the relative presence of pathogens in the local ecology. We focus specifically on one fundamental cultural variable: differences in individualistic versus collectivist values. We suggest that specific behavioural manifestations of collectivism (e.g. ethnocentrism, conformity) can inhibit the transmission of pathogens; and so we hypothesize that collectivism (compared with individualism) will more often characterize cultures in regions that have historically had higher prevalence of pathogens. Drawing on epidemiological data and the findings of worldwide cross-national surveys of individualism/collectivism, our results support this hypothesis: the regional prevalence of pathogens has a strong positive correlation with cultural indicators of collectivism and a strong negative correlation with individualism. The correlations remain significant even when controlling for potential confounding variables. These results help to explain the origin of a paradigmatic cross-cultural difference, and reveal previously undocumented consequences of pathogenic diseases on the variable nature of human societies.

Parasite-stress promotes in-group assortative sociality: the cases of strong family ties and heightened religiosity

Throughout the world people differ in the magnitude with which they value strong family ties or heightened religiosity. We propose that this cross-cultural variation is a result of a contingent psychological adaptation that facilitates in-group assortative sociality in the face of high levels of parasite-stress while devaluing in-group assortative sociality in areas with low levels of parasite-stress. This is because in-group assortative sociality is more important for the avoidance of infection from novel parasites and for the management of infection in regions with high levels of parasite-stress compared with regions of low infectious disease stress. We examined this hypothesis by testing the predictions that there would be a positive association between parasite-stress and strength of family ties or religiosity. We conducted this study by comparing among nations and among states in the United States of America. We found for both the international and the interstate analyses that in-group assortative sociality was positively associated with parasite-stress. This was true when controlling for potentially confounding factors such as human freedom and economic development. The findings support the parasite-stress theory of sociality, that is, the proposal that parasite-stress is central to the evolution of social life in humans and other animals.

Parasite prevalence and the worldwide distribution of cognitive ability

In this study, we hypothesize that the worldwide distribution of cognitive ability is determined in part by variation in the intensity of infectious diseases. From an energetics standpoint, a developing human will have difficulty building a brain and fighting off infectious diseases at the same time, as both are very metabolically costly tasks. Using three measures of average national intelligence quotient (IQ), we found that the zero-order correlation between average IQ and parasite stress ranges from r = −0.76 to r = −0.82 (p < 0.0001). These correlations are robust worldwide, as well as within five of six world regions. Infectious disease remains the most powerful predictor of average national IQ when temperature, distance from Africa, gross domestic product per capita and several measures of education are controlled for. These findings suggest that the Flynn effect may be caused in part by the decrease in the intensity of infectious diseases as nations develop.

Parasites, democratization, and the liberalization of values across contemporary countries.

The countries of the world vary in their position along the autocracy–democracy continuum of values. Traditionally, scholars explain this variation as based on resource distribution and disparity among nations. We provide a different framework for understanding the autocracy–democracy dimension and related value dimensions, one that is complementary (not alternative) to the research tradition, but more encompassing, involving both evolutionary (ultimate) and proximate causation of the values. We hypothesize that the variation in values pertaining to autocracy–democracy arises fundamentally out of human (Homo sapiens) species‐typical psychological adaptation that manifests contingently, producing values and associated behaviours that functioned adaptively in human evolutionary history to cope with local levels of infectious diseases. We test this parasite hypothesis of democratization using publicly available data measuring democratization, collectivism–individualism, gender egalitarianism, property rights, sexual restrictiveness, and parasite prevalence across many countries of the world. Parasite prevalence across countries is based on a validated index of the severity of 22 important human diseases. We show that, as the hypothesis predicts, collectivism (hence, conservatism), autocracy, women’s subordination relative to men’s status, and women’s sexual restrictiveness are values that positively covary, and that correspond with high prevalence of infectious disease. Apparently, the psychology of xenophobia and ethnocentrism links these values to avoidance and management of parasites. Also as predicted, we show that the antipoles of each of the above values—individualism (hence, liberalism), democracy, and women’s rights, freedom and increased participation in casual sex—are a positively covarying set of values in countries with relatively low parasite stress.

Assortative sociality, limited dispersal, infectious disease and the genesis of the global pattern of religion diversity

Why are religions far more numerous in the tropics compared with the temperate areas? We propose, as an answer, that more religions have emerged and are maintained in the tropics because, through localized coevolutionary races with hosts, infectious diseases select for three anticontagion behaviours: in-group assortative sociality; out-group avoidance; and limited dispersal. These behaviours, in turn, create intergroup boundaries that effectively fractionate, isolate and diversify an original culture leading to the genesis of two or more groups from one. Religion is one aspect of a groups culture that undergoes this process. If this argument is correct then, across the globe, religion diversity should correlate positively with infectious disease diversity, reflecting an evolutionary history of antagonistic coevolution between parasites and hosts and subsequent religion genesis. We present evidence that supports this model: for a global sample of traditional societies, societal range size is reduced in areas with more pathogens compared with areas with few pathogens, and in contemporary countries religion diversity is positively related to two measures of parasite stress.

Does infectious disease cause global variation in the frequency of intrastate armed conflict and civil war

Geographic and cross‐national variation in the frequency of intrastate armed conflict and civil war is a subject of great interest. Previous theory on this variation has focused on the influence on human behaviour of climate, resource competition, national wealth, and cultural characteristics. We present the parasite‐stress model of intrastate conflict, which unites previous work on the correlates of intrastate conflict by linking frequency of the outbreak of such conflict, including civil war, to the intensity of infectious disease across countries of the world. High intensity of infectious disease leads to the emergence of xenophobic and ethnocentric cultural norms. These cultures suffer greater poverty and deprivation due to the morbidity and mortality caused by disease, and as a result of decreased investment in public health and welfare. Resource competition among xenophobic and ethnocentric groups within a nation leads to increased frequency of civil war. We present support for the parasite‐stress model with regression analyses. We find support for a direct effect of infectious disease on intrastate armed conflict, and support for an indirect effect of infectious disease on the incidence of civil war via its negative effect on national wealth. We consider the entanglements of feedback of conflict into further reduced wealth and increased incidence of disease, and discuss implications for international warfare and global patterns of wealth and imperialism.

Parasite stress promotes homicide and child maltreatment

Researchers using the parasite-stress theory of human values have discovered many cross-cultural behavioural patterns that inform a range of scholarly disciplines. Here, we apply the theory to major categories of interpersonal violence, and the empirical findings are supportive. We hypothesize that the collectivism evoked by high parasite stress is a cause of adult-on-adult interpersonal violence. Across the US states, parasite stress and collectivism each positively predicts rates of mens and womens slaying of a romantic partner, as well as the rate of male-honour homicide and of the motivationally similar felony-related homicide. Of these four types of homicide, wealth inequality has an independent effect only on rates of male-honour and felony-related homicide. Parasite stress and collectivism also positively predict cross-national homicide rates. Child maltreatment by caretakers is caused, in part, by divestment in offspring of low phenotypic quality, and high parasite stress produces more such offspring than low parasite stress. Rates of each of two categories of the child maltreatment—lethal and non-lethal—across the US states are predicted positively by parasite stress, with wealth inequality and collectivism having limited effects. Parasite stress may be the strongest predictor of interpersonal violence to date.

Why men have shorter lives than women: Effects of resource availability, infectious disease, and senescence

Senescence arises from age‐specific deterioration of the soma as a consequence of optimization of life history, and such effects of senescence should appear when comparing species that differ in intensity of sexual selection, as well as when comparing, within a species, the two sexes that often differ in intensity of sexual selection. However, any extrinsic cause of mortality that reduces life expectancy will reduce the possibility of detecting sex‐specific differences in senescence. We investigated geographical variation in human sex differences in longevity across 121 countries to test whether differences in sexual competition for limiting resources, reflecting intensity of sexual selection, affected sex differences in longevity. Men on average lived 5 years shorter than women. High rates of childhood morbidity and mortality reduced the sex difference in longevity, while increased overall longevity increased the sex difference in longevity. Increased resource availability estimated from gross domestic product per capita reduced the sex difference in longevity, accounting for 10% of the variance, while there was no additional effect of income inequality as reflected by the Gini coefficient. In a separate analysis of sex differences in longevity among the states of the US, there was a strong effect of the Gini coefficient on sex difference in longevity, with the negative effect on male longevity being stronger than that on female longevity. In contrast, there was only a marginal effect of average household income. Thus, there was evidence of increased competition for resources contributing to increased sex differences in longevity within a single nation. Am. J. Hum. Biol., 2009.

The Parasite-Stress Theory of Values and Sociality

Builds the revolutionary theory that human evolution is subject to parasite and disease stress that shapes human qualities as personality, political tendencies and propensity toward religiosity Comprehensive coverage of the topic and its underpinnings and wide scope including value systems, mate choice, political preferences, personality, religiosity and economics The summation of years of field-defining work by Thornhill and Fincher Why do some people pray more than others? Why do some people prefer to be with healthier-looking people? Why are some people more conservative than others? Why does the prevalence of violence vary across the world? Why are some countries poor while others are increasingly wealthy? Why are some countries mired in corruption? Randy Thornhill and Corey L. Fincher argue that the answers to these questions, and many more about the human condition, come down to understanding how infectious diseases have shaped human behavior and psychology. Paramount to this view is that other human beings are often the harbinger of infectious diseases, which has profound implications for the evolution of human sociality. In The Parasite-Stress Theory of Values and Sociality: Infectious Disease, History and Human Values Worldwide, the authors bring a wealth of evidence from across many scholarly fields, much of which has been produced in the last decade, to support this claim. Read this book to learn how infectious diseases have shaped human emotions, morality, political and cultural values, personality, family ties, mate preferences and sexuality, religiosity, intergroup psychology, governmental systems, trade, war, economic development, intelligence and innovation, and biodiversity, and more.

On the Adaptive Origins and Maladaptive Consequences of Human Inbreeding : Parasite Prevalence, Immune Functioning, and Consanguineous Marriage

We propose that consanguineous marriages arise adaptively in response to high parasite prevalence and function to maintain coadapted gene complexes and associated local adaptation that defend against local pathogens. Therefore, a greater prevalence of inbreeding by consanguineous marriage is expected in geographical regions that historically have had high levels of disease-causing parasites. Eventually such marriages may, under the contemporary high movement of people with modern transportation, jeopardize the immunity of those who practice inbreeding as this leads to an increased susceptibility to novel pathogens. Therefore, a greater frequency of inbreeding is expected to predict higher levels of contemporary mortality and morbidity from infectious diseases. This parasite model of human inbreeding was supported by an analysis involving 72 countries worldwide. We found that historically high levels of pathogen prevalence were related positively to the proportion of consanguineous marriages, and that a higher prevalence of such marriages was associated with higher contemporary mortality and morbidity due to pathogens. Our study addresses plausible alternative explanations. The results suggest that consanguineous marriage is an adaptive consequence of historical pathogen ecologies, but is maladaptive in contemporary disease ecologies.