The ability to create lasting, trust-based friendships makes it possible for humans to form large and coherent groups. The recent literature on the evolution of sociality and on the network dynamics of human societies suggests that large human groups have a layered structure generated by emotionally supported social relationships. There are also gender differences in adult social style which may involve different trade-offs between the quantity and quality of friendships. Although many have suggested that females tend to focus on intimate relations with a few other females, while males build larger, more hierarchical coalitions, the existence of such gender differences is disputed and data from adults is scarce. Here, we present cross-cultural evidence for gender differences in the preference for close friendships. We use a sample of ∼112,000 profile pictures from nine world regions posted on a popular social networking site to show that, in self-selected displays of social relationships, women favour dyadic relations, whereas men favour larger, all-male cliques. These apparently different solutions to quality-quantity trade-offs suggest a universal and fundamental difference in the function of close friendships for the two sexes.

What motives do people prioritize in their social lives? Historically, social psychologists, especially those adopting an evolutionary perspective, have devoted a great deal of research attention to sexual attraction and romantic-partner choice (mate seeking). Research on long-term familial bonds (mate retention and kin care) has been less thoroughly connected to relevant comparative and evolutionary work on other species, and in the case of kin care, these bonds have been less well researched. Examining varied sources of data from 27 societies around the world, we found that people generally view familial motives as primary in importance and mate-seeking motives as relatively low in importance. Compared with other groups, college students, single people, and men place relatively higher emphasis on mate seeking, but even those samples rated kin-care motives as more important. Furthermore, motives linked to long-term familial bonds are positively associated with psychological well-being, but mate-seeking motives are associated with anxiety and depression. We address theoretical and empirical reasons why there has been extensive research on mate seeking and why people prioritize goals related to long-term familial bonds over mating goals. Reallocating relatively greater research effort toward long-term familial relationships would likely yield many interesting new findings relevant to everyday people’s highest social priorities.

Maslow’s self-actualization remains a popular notion in academic research as well as popular culture. The notion that life’s highest calling is fulfilling one’s own unique potential has been widely appealing. But what do people believe they are doing when they pursue the realization of their full, unique potentials? Here, we examine lay perceptions of self-actualization. Self-actualizing, like any drive, is unlikely to operate without regard to biological and social costs and benefits. We examine which functional outcomes (e.g., gaining status, making friends, finding mates, caring for kin) people perceive as central to their individual self-actualizing. Three studies suggest that people most frequently link self-actualization to seeking status, and, concordant with life history theory, what people regard as self-actualizing varies in predictable ways across the life span and across individuals. Contrasting with self-actualization, people do not view other types of well-being—eudaimonic, hedonic, subjective—as furthering status-linked functional outcomes.

Friendships can foster happiness, health, and reproductive fitness. However, friendships end-even when we might not want them to. A primary reason for this is interference from third parties. Yet, little work has explored how people meet the challenge of maintaining friendships in the face of real or perceived threats from third parties, as when our friends inevitably make new friends or form new romantic relationships. In contrast to earlier conceptualizations from developmental research, which viewed friendship jealousy as solely maladaptive, we propose that friendship jealousy is one overlooked tool of friendship maintenance. We derive and test-via a series of 11 studies (N = 2,918) using hypothetical scenarios, recalled real-world events, and manipulation of online emotional experiences-whether friendship jealousy possesses the features of a tool well-designed to help us retain friends in the face of third-party threats. Consistent with our proposition, findings suggest that friendship jealousy is (a) uniquely evoked by third-party threats to friendships (but not the prospective loss of the friendship alone), (b) sensitive to the value of the threatened friendship, (c) strongly calibrated to cues that one is being replaced, even over more intuitive cues (e.g., the amount of time a friend and interloper spend together), and (d) ultimately motivates behavior aimed at countering third-party threats to friendship ("friend guarding"). Even as friendship jealousy may be negative to experience, it may include features designed for beneficial-and arguably prosocial-ends: to help maintain friendships. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Religious people are more trusted than nonreligious people. Although most theorists attribute these perceptions to the beliefs of religious targets, religious individuals also differ in behavioral ways that might cue trust. We examined whether perceivers might trust religious targets more because they heuristically associate religion with slow life-history strategies. In three experiments, we found that religious targets are viewed as slow life-history strategists and that these findings are not the result of a universally positive halo effect; that the effect of target religion on trust is significantly mediated by the target’s life-history traits (i.e., perceived reproductive strategy); and that when perceivers have direct information about a target’s reproductive strategy, their ratings of trust are driven primarily by his or her reproductive strategy, rather than religion. These effects operate over and above targets’ belief in moralizing gods and offer a novel theoretical perspective on religion and trust.