The juvenile transition: A developmental switch point in human life history

This paper presents a new perspective on the transition from early to middle childhood (i.e., human juvenility), investigated in an integrative evolutionary framework. Juvenility is a crucial life history stage, when social learning and interaction with peers become central developmental functions; here it is argued that the “juvenile transition” is a developmental switch point in the human life history, when both sex-related and individual differences in reproductive strategies are expressed after the assessment period provided by early childhood. Adrenarche, the secretion of adrenal androgens starting at the beginning of middle childhood, is proposed as the endocrine mechanism mediating the juvenile transition. It is argued that, in connection with the stress system, adrenal androgens enable adaptive plasticity in the development of reproductive strategies through integration of environmental and genetic factors. Finally, evidence is reviewed of both sex-related and individual differences arising during the juvenile transition, in the domains of attachment and aggression. Juvenility plays a central role in the ontogeny of behavior and personality; this paper contributes to defining its place within an integrated model of human development.     

Synchronicity and meaning

It is usually thought that synchronicity, characterised as ‘meaningful coincidence’, is therefore understandable in relation to the concept of ‘meaning’. I will explore the largely unhelpful symbiotic relationship between ‘coincidence’ and ‘meaning’ by comparing synchronicity with synchoricity ‐ coincidence in space rather than time. These two concepts are often mixed together and I will attempt to describe a ‘pure’ synchronicity in order to sharpen our sense of how meaning is felt to arise from coincidence. It will then be suggested that the standard concept of synchronicity is mostly psychologically irrelevant and, when adjusted to remove elements which are explained quite naturally by evolutionary theory, we are left with a concept which has implications both for the metaphysical foundations of Analytical Psychology and the individualistic emphasis one commonly finds in the field.     

A Response to Sollereder and Allen

In this brief response to the papers of Sollereder and Allen in this issue, Southgate considers the state of the debate on evolutionary theodicy, and specifically the source of the disvalues in creation. He responds to Allen’s Augustinian suggestions by reference to a recent article on Augustine and theodicy by Stan Rosenberg. He ends by reflecting on the journey in his own thinking in relation to suffering.     

Evolutionary Constraints on Human Object Perception

Language and culture endow humans with access to conceptual information that far exceeds any which could be accessed by a non‐human animal. Yet, it is possible that, even without language or specific experiences, non‐human animals represent and infer some aspects of similarity relations between objects in the same way as humans. Here, we show that monkeys’ discrimination sensitivity when identifying images of animals is predicted by established measures of semantic similarity derived from human conceptual judgments. We used metrics from computer vision and computational neuroscience to show that monkeys’ and humans’ performance cannot be explained by low‐level visual similarity alone. The results demonstrate that at least some of the underlying structure of object representations in humans is shared with non‐human primates, at an abstract level that extends beyond low‐level visual similarity. Because the monkeys had no experience with the objects we tested, the results suggest that monkeys and humans share a primitive representation of object similarity that is independent of formal knowledge and cultural experience, and likely derived from common evolutionary constraints on object representation.     

Have We Found the Holy Grail? Theory of Mind as a Unifying Construct

Theory of Mind (ToM) refers to a person’s ability to understand that another person has his or her own unique way of thinking and feeling. ToM is a well-known and rapidly expanding field of research in the neurosciences, cognitive, social sciences, evolution, and brain imaging. This review article expands ToM into areas where there has not yet been research. We propose that ToM could illuminate the relationship between religion/spirituality and health, and could provide the lingua franca for the hundreds of schools of psychotherapy. We discern two different kinds of spirituality: personal versus impersonal. Empathy is central to ToM research and is also central to mental health training and practice. ToM illuminates familiar topics in a new light. For example ToM reveals a close link between psychology and spirituality in self-efficacy and locus of control research.     

A Fallible Groom in the Religious Thought of C.S. Peirce – A Centenary Revisitation

Under the general tutelage of Kant, Charles Sanders Peirce (1839–1914) introduced American pragmatism to yet another philosophical dialectic: between a neglected transcendental instinct and earthly authorities. The dialectic became Peirce’s response to various evolutionary schemes in the 19th century. Guided by the recollected voices of Socrates, Jesus, St. John, Anselm, and Kant, as well as his own brand of pragmatism, Peirce eventually developed a “Neglected Argument for the Reality of God” a century ago, in 1908. Here, Peirce endorsed a more adventurous god than ecclesiastical or theological authorities could imagine, a god of love (agapism) and chance (tychism), but still rife with fallibility.

Advancing the dialogue between inner and outer empiricism: A comment on O’Nualláin

In a recent contribution to New Ideas in Psychology, Seán O’Nualláin draws out a distinction between inner and outer empiricism, and suggests that consciousness research can benefit from analysis in both directions, that is, via the exploration of facts and relations that facilitate a third-person understanding of consciousness (by reference to an analysis of the structures, processes, and functions of the brain) and via the direct exploration of conscious experience itself, both in terms of its computational (content filled) and non-computational (content empty) aspects. In positing a substrate of subjectivity independent of the contents of consciousness (and, more specifically, a state of “nothingness”), Ò’Nualláin follows a long tradition deeply rooted in mythical, religious, and esoteric schools of belief and practice. Although there is considerable debate amongst philosophers, psychologists, and neuroscientists as to whether or not a non-computational view of consciousness is viable, O’Nualláin accepts that such a possibility does exist. Further, he suggests that a dialogue between the inner and outer empiricists will be fruitful. In this comment I, critique Ò’Nualláin's initial thoughts on the subject and draw out a series of useful distinctions that will help to advance the dialogue between inner and outer empiricism. Critical amongst these distinctions is explicit reference to (1) ontological and epistemological interdependencies in consciousness research, and (2) states of consciousness that describe the transition from “mindfulness” through “nothingness” to “no-mind”.     

The evolved developmental niche and child sociomoral outcomes in Chinese 3-year-olds

Responsive parenting is known to lead to multiple positive child outcomes, including sociomoral development. We examined the extent to which additional caregiving practices are also critical for positive sociomoral outcomes in early childhood. We looked specifically at what we call the evolved developmental niche (EDN), as described for young children by anthropologists, which includes frequent touch, breastfeeding, caregiver responsiveness, multiple adult caregivers, play, and natural childbirth. We collected behaviour and attitude data on these practices from 383 mothers of 3-year-olds in China using a self-report maternal survey. Mothers also completed standardized measures of their child's behaviour regulation, empathy, and conscience. We found significant effects for most caregiving practices and attitudes on child outcomes after controlling for maternal income and education, and most effects remained significant after controlling for responsivity. These findings suggest that practices representative of the evolved developmental niche may be important, above and beyond responsivity alone, for fostering sociomoral development.     

The temporal orientation of memory: It's time for a change of direction

Common wisdom, philosophical analysis and psychological research share the view that memory is subjectively positioned toward the past: specifically, memory enables one to become re-acquainted with the objects and events of his or her past. In this paper I call this assumption into question. As I hope to show, memory has been designed by natural selection not to relive the past, but rather to anticipate and plan for future contingencies – a decidedly future-oriented mode of subjective temporality. This is not to say memory makes no reference to the past. But, I argue, past-oriented subjectivity is a by-product of a system designed by natural selection to help us face and respond to the “now and the next”. I discuss the implications of the proposed temporal realignment for research agendas as well as the potential limitations of measures designed to explore memory by focusing on its retentive capabilities.     

The structure and evolution of symbol

The received opinion is that symbol is an evolutionary prerequisite for syntax. This paper shows two things: 1) symbol is not a monolithic phenomenon, and 2) symbol and syntax must have co-evolved. I argue that full-blown syntax requires only three building blocks: signs, concatenation, grammar (constraints on concatenation). Functional dependencies between the blocks suggest the four-stage model of syntactic evolution, compatible with several earlier scenarios: (1) signs, (2) increased number of signs, (3) commutative concatenation of signs, (4) grammatical (noncommutative) concatenation of signs. The main claim of the paper is that symbolic reference comprises up to five distinct interpretative correlates: mental imagery, denotation, paradigmatic connotation, syntagmatic connotation, and definition. I show that the correlates form an evolutionary sequence, some stages of which can be aligned with certain stages of syntactic evolution.