Does a woman’s age predict her preferences for an ideal partner? Through a cross-cultural study of heterosexual women ages 18-67 from 147 countries, the authors of this article find that age has a negligible effect on a woman’s partner preferences in general. However, they do find some relationships between age and specific preferences, such as confidence-assertiveness, intention to be a parent, and the age range deemed acceptable for a partner.

Does a woman’s age predict her preferences for an ideal partner? Through a cross-cultural study of heterosexual women ages 18-67 from 147 countries, the authors of this article find that age has a negligible effect on a woman’s partner preferences in general. However, they do find some relationships between age and specific preferences, such as confidence-assertiveness, intention to be a parent, and the age range deemed acceptable for a partner.

Does a woman’s age predict her preferences for an ideal partner? Through a cross-cultural study of heterosexual women ages 18-67 from 147 countries, the authors of this article find that age has a negligible effect on a woman’s partner preferences in general. However, they do find some relationships between age and specific preferences, such as confidence-assertiveness, intention to be a parent, and the age range deemed acceptable for a partner.

This article reviews the theories on age-set systems and presents a cross-cultural test of Bernardi's theory regarding the development of age-sets as a response to a need for a system of integration in the context of frequent warfare. The findings do not support the hypothesis but rather point to the importance of changing group size and composition of local groups, as well as warfare, in predicting age-set systems.

This study examines correlates of age-grading and generations, particularly bachelor promiscuity, in order to test the matched-pairs method of cross-cultural analysis. The authors suggest that their test is not a completely adequate measure of the matched-pairs method, but is merely a trial for using experimental and control groups in a cross-cultural study.

This article reviews the theories on age-set systems and presents a cross-cultural test of Bernardi's theory regarding the development of age-sets as a response to a need for a system of integration in the context of frequent warfare. The findings do not support the hypothesis but rather point to the importance of changing group size and composition of local groups, as well as warfare, in predicting age-set systems.

This article reviews the theories on age-set systems and presents a cross-cultural test of Bernardi's theory regarding the development of age-sets as a response to a need for a system of integration in the context of frequent warfare. The findings do not support the hypothesis but rather point to the importance of changing group size and composition of local groups, as well as warfare, in predicting age-set systems.

In this study, the authors inspect the relationship between religion, morality, and cooperation by examining the extent to which people associate their deities with moral concern. Using data from 2,228 individuals in 15 different field sites, they find that on average, people tend to ascribe at least some moral concern to their deities, and this effect is stable even after controlling for the influence of explicitly moralistic deities that these societies also worship. The authors also find that ratings of moral concern are not necessarily very high, even for deities that are typically considered to be moralistic, and that there is individual-level variation in the degree of moral concern attributed to deities. In addition, there is an individual-level correlation between how morally interested two selected deities are conceived to be and that being male or more educated decreases the likelihood of associating deities with moral concern. These findings challenge the longstanding belief that belief in moralistic deities is unique to certain societies or religions and instead suggest that the association between deities and moral concern is more widespread and variable, and suggest that the moral character of gods may be tied to cooperation within societies.

This book discusses the characteristics of adolescence cross-culturally and examines the differences in the adolescent experience for males and females. Several relationships are tested in order to gain an understanding of cross-cultural patterns in adolescence.

Why do humans have long childhoods and slow physical growth rates compared to nonhuman primates? The embodied capital theory (ECT) posits that the hard-to-extract, energy-packed resources sought by humans require more complex cognitive and physical skills, which are acquired during a longer development period. The authors of this article test this theory through a comparative analysis of different forms of resource types and skill level by age in 28 different societies. Their findings support ECT, suggesting that long childhoods evolved as a period to develop the skills required for extracting complex resources in foraging societies.