 It is a platitude that different individual norms, identified by the context in which they apply, their scope and content, and the specific behaviors they prescribe and proscribe, are present in different cultures. Systematic empirical work has also recently investigated the prominence of different normative themes across cultures. Familiar examples include the different families of norms that mark cultures of honor versus cultures of shame, especially those that that govern violence and its aftermath (Nisbett &amp; Cohen 1996; Uskal et al. 2019), or the different kinds of norms found in societies that prize individualistic values versus those dominated by more collectivist ones, especially norms that delimit the scope of personal choice (McAuliffe et al. 2003; Nisbett 2004; Ross 2012, Hagger Rentzelas, &amp; Chatzisarantis 2014; J. Henrich forthcoming, also see J. Henrich, Heine, &amp; Norenzayan 2010 for discussion of methodological issues). Other researchers have distinguished still other themes, for instance identifying the kinds of values and “purity” norms that predominate in a community governed by what they call an ethics of divinity, in comparison to those prevalent in communities that are governed by an ethics of autonomy or an ethics of community (Shweder et al. 1997; Rozin et al. 1999; this line of thought has been further developed in the influential Moral Foundations Theory, Haidt 2012; Graham et al. 2013). Theorists also use these kinds of empirical findings to help assess claims about norm psychology, shedding light on those features of individual normative cognition that are more rigid and universal versus those that are more culturally malleable, and on how such psychological features might make various patterns of group-level variation more or less likely (O’Neill &amp; Machery 2018).