Archaeology and cognitive evolution

Archaeology can provide two bodies of information relevant to the understanding of the evolution of human cognition--the timing of developments, and the evolutionary context of these developments. The challenge is methodological. Archaeology must document attributes that have direct implications for underlying cognitive mechanisms. One example of such a cognitive archaeology is found in spatial cognition. The archaeological record documents an evolutionary sequence that begins with ape-equivalent spatial abilities 2.5 million years ago and ends with the appearance of modern abilities in the still remote past of 400,000 years ago. The timing of these developments reveals two major episodes in the evolution in spatial ability, one, 1.5 million years ago and the other, one million years later. The two episodes of development in spatial cognition had very different evolutionary contexts. The first was associated with the shift to an open country adaptive niche that occurred early in the time range of Homo erectus. The second was associated with no clear adaptive shift, though it does appear to have coincided with the invasion of more hostile environments and the appearance of systematic hunting of large mammals. Neither, however, occurred in a context of modern hunting and gathering.     

The phenotype of loneliness

Goossens' review (2012, this issue) nicely maps the progression of scientific research from its early focus on loneliness as a dysphoric state that results from the discrepancy between a person's ideal and actual social relationships to its current emphasis on the centrality of loneliness to our very nature as a social species, and he argues that developmental science throughout Europe has a great deal to contribute to our understanding of this construct. He concludes that psychologists should care about research on loneliness for five reasons: (i) it is a well-defined phenotype; (ii) it shows both high stability and individual differences in rates of change across years; (iii) it has adaptive value and evolutionary significance; (iv) it has a genetic substrate that is moderated by social environments; and (v) it has self-maintaining features that can lead to adverse mental health outcomes. Goossens' review is rife with information and ideas. We focus here on two additional important reasons and on the phenotype of loneliness.     

Technology,gender, and history: Toward a nonlinear model of social evolution

This paper presents a new nonlinear cognitive map of social evolution— sharply departing from the conventional 19th century‐based theories of linear stages from barbarism to civilization. It draws from a data base that includes the whole of humanity (both its female and male halves). And it takes into account new data from archaeology indicating that civilization is not only thousands of years older than previously thought, but originally oriented more closely to what the author calls a Partnership rather than a Dominator model of social organization. Covering over 25,000 years of social history, this article charts major technological phase changes—from the agricultural revolution circa 10,000 years ago to the industrial and more recently electronic revolutions or modern times—from the perspective of the tension between the Dominator and Partnership models. Most critically, it shows how the present period of social disequilibrium leads us to either an evolutionary breakdown or breakthrough, with the determining factor not technology per se, but rather how effectively and quickly we shift to a social organization orienting primarily to partnership rather than domination.     

Scientific knowledge suppresses but does not supplant earlier intuitions

When students learn scientific theories that conflict with their earlier, naïve theories, what happens to the earlier theories? Are they overwritten or merely suppressed? We investigated this question by devising and implementing a novel speeded-reasoning task. Adults with many years of science education verified two types of statements as quickly as possible: statements whose truth value was the same across both naïve and scientific theories of a particular phenomenon (e.g., “The moon revolves around the Earth”) and statements involving the same conceptual relations but whose truth value differed across those theories (e.g., “The Earth revolves around the sun”). Participants verified the latter significantly more slowly and less accurately than the former across 10 domains of knowledge (astronomy, evolution, fractions, genetics, germs, matter, mechanics, physiology, thermodynamics, and waves), suggesting that naïve theories survive the acquisition of a mutually incompatible scientific theory, coexisting with that theory for many years to follow.     

Theological Implications of Young Earth Creationism and Intelligent Design: Emerging Tendencies of Scientism and Agnosticism

Abstract

Creationism is a worldview that does not accept the undirected formation and development of life but requires intelligent (supernatural) intervention. We analyzed texts representing Young Earth creationism (YEC) and intelligent design (ID) for their theological content and implications by assessing their position in central issues of systematic theology. YEC proponents emphasize the young age of the Earth and the necessity of literal interpretation of Genesis as prerequisites for the Fall and redemption. ID accepts the geological age of the planet, but requires intervention during evolution. YEC maintained the traditional characteristics of the Christian God (omnipotence, omniscience, benevolence), while some ID authors refused to speculate on the nature of the alleged designer. YEC authors utilized reinterpretation of scientific data as evidence for creation and to legitimize their belief in the historicity of Genesis. This could be regarded a form of scientism. YEC theodicy concentrated on the Fall as the cause of evil and the eschatological resolution of suffering. In contrast, ID proponents attempted to solve theodicy by compensated benefits of, e.g., pain. ID did not take a clear stand regarding salvation and ecclesiology, but YEC authors considered the acceptance of evolutionary theory and Christian faith to be mostly inconsistent. YEC doctrine differed from major Christian denominations by accepting scientific evidence as a proof for the historicity of Genesis and showed signs of exclusivity regarding evolutionary proponents. In ID, no satisfactory theodicy could be observed and some ID theorists could be classified as agnostics because of doubting the identity of the designer and by limiting God's omnipotence and benevolence. Both YEC and ID demonized evolutionary theory and its proponents. Creationism seems to be on its way to becoming a new kind of denomination or an emerging novel religion.     

Thermodynamic Reasons for Perception--Action Cycles

An argument is developed to show that the origin and evolution of the perceptual guidance of movements and the movement enhancement of opportunities to perceive, that is, perception-action cycles, have a direct and deep connection with thermodynamic principles. The cornerstones of the argument are: (a) maximum entropy production as a physical selection principle (thermodynamic fields will behave in such a fashion as to get to the final state-minimize the field potential or maximize the entropy-at the fastest possible rate given the constraints); (b) the inexorability of order production (order production is inexorable because order produces entropy faster than disorder); (c) evolution as a global phenomenon (the Earth system at its highest level evolves as a single global entity); and (d) information in Gibson's law-based, specificational sense (invariant relations exist between higher order properties of structured energy distributions and their environmental sources). In the coordination of self-organizing dynamics with information in the specificational sense, access is provided to otherwise inaccessible opportunities to produce ordered flow and to dissipate, thereby, the geocosmic potential at faster rates. The progressive emergence of perception-action cycles in the evolution of the Earth as a global entity is the lawful product of opportunistic physics: There was no other way to produce the collective (ordered) states that would engender these higher levels of dissipation. Perception-action cycles express higher order symmetries of the world itself, in its own becoming. Perception-action is the physics at these higher levels.     

Examining the acceptance of and resistance to evolutionary psychology

The field of psychology remains a divided one. Several different sub-disciplines (e.g., developmental, cognitive, behaviorism, social, etc.) form what could be a unified scientific area. However, there is no widely accepted theory of unification. Charles Darwin once theorized that evolutionary theory would change the foundation of psychology; but over the years, evolutionary psychology has been met with hostile resistance from some of the prominent psychologists within the other sub-disciplines. Yet in recent years, all of the divided sub-disciplines of psychology have been slowly implementing evolutionary principles into their literature and research. This slow integration of evolutionary psychology into the other sub-disciplines indicates the possibility of a unified psychology with evolution as its foundation. This paper briefly reviews the literature within each major sub-discipline of psychology to show their implementation of evolutionary psychological theories, indicating the possibility of evolutionary psychology becoming the unifying paradigm upon which the entire field of psychology can be based. A call for action to continue this process is also discussed.     

Caring for Nature: From Fact to Value, from Respect to Reverence

Abstract. Despite the classical prohibition of moving from fact to value, encounter with the biodiversity and plenitude of being in evolutionary natural history moves us to respect life, even to reverence it. Darwinian accounts are value‐laden and necessary for understanding life at the same time that Darwinian theory fails to provide sufficient cause for the historically developing diversity and increasing complexity on Earth. Earth is a providing ground; matter and energy on Earth support life, but distinctive to life is information coded in the genetic molecules that superintends this matter‐energy. Life is generated and regenerated in struggle, persists in its perishing. Such life is also a gift; nature is grace. Biologists and theologians join in celebrating and conserving the genesis on Earth, awed in their encounter with this creativity that characterizes our home planet.     

Population Thinking in Epistemic Evolution: Bridging Cultural Evolution and the Philosophy of Science

Researchers in cultural evolutionary theory (CET) have recently proposed the foundation of a new field of research in cultural evolution named ‘epistemic evolution’. Drawing on evolutionary epistemology’s early studies, this programme aims to study science as an evolutionary cultural process. The paper discusses the way CET’s study of science can contribute to the philosophical debate and, vice versa, how the philosophy of science can benefit from the adoption of a cultural evolutionary perspective. Here, I argue that CET’s main contribution to an evolutionary model of scientific growth comes from the application of ‘population thinking’ to science. Populationism offers a ‘variation based’ understanding of scientists’ epistemic and socio-epistemic criteria that is able to better accommodate the variegated preferences that intervene in scientific epistemic decisions. A discussion of the so called theory choice context is offered as an example of the way a populationist approach can shed new light on the operation of scientists’ epistemic choices.

     

E.O. Wilson's Conquest of Earth

The publication of Edward O. Wilson's recent book, The Social Conquest of Earth, launches a new missile in the purported warfare between science and religion. The launching-pad is Wilson's embracing of group selection over kin selection to explain the evolutionary success of cooperation and even altruism in complex social groups. Rather than the selfish gene, groups of genetically diverse individuals who cooperate with one another drive evolution toward increased social organization, toward eusociality. Within the field of sociobiology, this is interesting. But Wilson does not stop here. He proceeds to engage in combat with all competing points of view, especially religious points of view. By relegating religion to a primitive stage of evolution and elevating science to an advanced stage, he provides justification for science to eliminate all its enemies and to establish hegemony in the worldview war. This article provides a critical analysis of Wilson's scientific method, especially his attempt to replace creation myths with his own scientized myths of origin. It concludes that Wilson need not do battle, because he could find among theologians allies in his understanding of human nature and his concern to make the world a better moral place.     

A dyadic model of consciousness

The proposed model for consciousness, called a dyadic model, is based upon reexamination of traditional thought structures in the light of modern experimental evidence from a number of scientific fields. It is an evolutionary cosmological model using energy and information as fundamental concepts. It proposes that the antecedent attributes of anthropic consciousness find their roots in the field of zero point quantum potential which gave rise to the Big Bang. In this model consciousness has both a fundamental aspect and an evolutionary aspect in the same sense that quantized energy manifests fundamentally as wave/particles and is observed in more complex form as molecular matter. Physical existence evolved through natural process into ever more complex organizations of matter; so also must anthropic consciousness have evolved from more fundamental antecedent characteristics. The dyadic model proposes a scenario for this evolution that corresponds to the appearance of the universe we seem to inhabit.     

Fishapod in the Rocks: Fossils and Biblical Creation Texts

Abstract

Genesis 1:20–25 speaks of God creating water and land creatures. The fossil record suggests that vertebrates on land evolved from vertebrates of the water. In this article about creation through evolution, the author discusses a progression of fossil discoveries pertinent to the evolution of tetrapods, keeping in view the detractions of a Young Earth creationist, and finishing with a biblical-theological perspective on the evolution of tetrapods. The author's work grows out of his interest in exploring how a specific science (paleontology)—as viewed through specific discoveries and a specific evolutionary lineage—might engage actively with biblical creation passages.     

Biology Precedes, Culture Transcends: An Evolutionist's View of Human Nature

I will, first, outline what we currently know about the last 4 million years of human evolutionary history, from bipedal but small-brained Australopithecus to modern Homo sapiens, our species, through the prolific toolmaker Homo habilis and the continent wanderer Homo erectus. I shall then identify anatomical traits that distinguish us from other animals and point out our two kinds of heredity, the biological and the cultural.
Biological inheritance is based on the transmission of genetic information, in humans very much the same as in other sexually reproducing organisms. But cultural inheritance is distinctively human, based on transmission of information by a teaching and learning process that is in principle independent of biological parentage. Cultural inheritance makes possible the cumulative transmission of experience from generation to generation. Cultural heredity is a swifter and more effective (because it can be designed) mode of adaptation to the environment than the biological mode. The advent of cultural heredity ushered in cultural evolution, which transcends biological evolution.
I will, finally, explore ethical behavior as a model case of a distinctive human trait, and seek to ascertain the causal connections between human ethics and human biology. My conclusions are that (1) moral reasoning—that is, the proclivity to make ethical judgments by evaluating actions as either good or evil—is rooted in our biological nature; it is a necessary outcome of our exalted intelligence, but (2) the moral codes that guide our decisions as to which actions are good and which ones are evil are products of culture, including social and religious traditions. This second conclusion contradicts those evolutionists and sociobiologists who claim that the morally good is simply that which is promoted by the process of biological evolution.     

The development of scientific knowledge of the Earth

Investigation of children's knowledge of the Earth can reveal much about the origins, content and structure of scientific knowledge, and the processes of conceptual change and development. Vosniadou and Brewer (1992 , claim that children construct coherent mental models of a flat, flattened, or hollow Earth based on a framework theory and intuitive constraints of flatness and support. To examine this account, 62 children, aged 5–10 years, and 31 adults ranked 16 pictures according to how well they were thought to represent the Earth. Even young children showed scientific knowledge of the shape of the Earth. There was little or no evidence of naïve mental models, indicating that any intuitions or constraints must be very weak. Instead, before they acquire the scientific view, children's knowledge of the Earth appears to be incoherent and fragmented.     

制约国人白内障复明手术的社会因素

全球因白内障致失明者大约2000万人,导致低视力者3倍于此数字,即6000万。手术可使白内障失明者视力恢复正常或有用视力。每年每百万人口接受白内障手术的人数（白内障手术率）是在不同环境中衡量眼保健工作的有用尺度。白内障手术率在各国之间以及一个国家的不同地区都存在极大差异,最高者比利时16000例／百万,2004年统计我...     

Carrying human infants – An evolutionary heritage

We propose that infant carrying is a biological norm for human caregiving, given that human infants have evolved a capacity to cling onto an upright caregiver whose body co-evolved to enable offspring carrying. The origins of this mutual adaptation may date back 4 million years, with the emergence of bipedalism, which precluded the infant horizontal and gravity-supported position on the back of a quadrupedal caregiver. We describe infant cooperative reflexes and behaviors, including the carrying-induced calming response and discuss hypotheses for the invention of infant carrier tools.Carrying involves several physiological and behavioral parent-infant co-adaptations that imply it is an evolutionarily conserved strategy. Epigenetic transmission of reproductive behavior through generations affects the development of the offspring, as well as the mental health of the parent. Carrying might have contributed to the evolution of Hominidae, potentially aiding dexterity, handedness, language acquisition, and social interactions.We review the evolutionary milestones and time points where the infant-caregiver interactions might have changed, exploring infant carrying as it intersects with biological and cultural evolution. We briefly summarize the effects of infant carrying on physiological, epigenetic, and socio-emotional outcomes.     

Modern application of evolutionary theory to psychology: key concepts and clarifications

Darwinian selection has become the centerpiece of biology, and in the past few decades many psychologists and anthropologists have recognized the value of using an evolutionary perspective to guide their work. With a focus on evolved psychological mechanisms and associated information processing features, evolutionary psychology has risen as a compelling and fruitful approach to the study of human psychology and behavior. In this article we review the instrument of evolution: natural selection, the products of evolution, and the impact of evolutionary thinking on modern psychological science. We conclude that as prejudicial barriers are overcome, as more evolutionary psychological work is conducted, and as hypothesized psychological mechanisms are substantiated in other disciplines, evolutionary psychology will emerge as the metatheory for psychology.     

Introduction: Toward a Fully Human Theory of Evolution

During the 20th century two major ventures were launched to advance Darwinian evolution theory. Both involved historic visions and were vital steps for science and society, but then something happened on the way to the millennium. By mid-century the first venture had become a virtual scientific monopoly governed by the biology of the neoDarwinian paradigm. The second venture then set out in the 1980s to remedy the inadequacies of the neoDarwinian paradigm by widening the prospects for evolution theory. But overwhelmed by the underlying mismatch between scientific abstraction and evolutionary reality the first venture established, it soon settled into a fierce attempt to further expand the territory for the neoDarwinian monopoly into what became a militant ideology for sociobiology and evolutionary psychology. This special issue of World Futures contains the papers of a small "task force" of the General Evolution Research Group that set out in the summer of 2000 to try to put behind us what increasingly looms as the "old" paradigm, as well as the "old" story, of evolution.     

Biology and a Theology of Evolution

The challenge and stimulus to theology that is constituted by the scientific version of Genesis which will prevail for the foreseeable future is expounded in relation to the significance of the succeeding stages of the life process and to the general features of biological evolution. A responsive theology of evolution is discerned as involving a renewal of insights associated with the themes of immanence, panentheism, the Wisdom and Word of God, and a sacramental universe. Such a revitalized theology allows one to conceive of humanity and Jesus the Christ in a fully evolutionary perspective without loss of an emphasis on the particularity of the Incarnation.