God, Genes, and Cognizing Agents

Much ink has been spilled on the claim that morality and religion have evolutionary roots. While some attempt to reduce morality and religion to biological considerations, others reject any link whatsoever. Any full account, however, must acknowledge the biological roots of human behavior while at the same time recognizing that our relatively unique capacity as cognitive agents requires orienting concepts of cosmic and human nature. While other organisms display quasi-moral and proto-moral behavior that is indeed relevant, fully moral behavior is only possible for organisms that attain a higher level of cognitive ability. This, in turn, implies a significant role for religion, which has traditionally provided an orientation within which moral conduct is understood.     

The Mythic Potential of Evolution

This article focuses on therelationship between science and myth. Its author (1) suggests that the theory of evolutionpro-vides the most powerful mythic structure for our times; (2) points out the problems that arisefrom the fact that, historically, evolution became yoked to the earlier concept of material,technological "progress"; (3) argues for an interpretation of evolution that is basedon religious and psychological models of human development; and (4) proposes that such aninterpretation, in which personal and social growth is seen as the possible outcome ofevolutionary forces, may act as a corrective to a myth based on material progress.     

文化演化的认知视角——从个体社会学习出发探究文化动态性

文化演化是多学科共同关心的文化研究主题。文化演化的认知视角是心理学家切入该研究主题的一种方式, 它着眼于社会文化环境中的个体认知, 研究个体在社会学习过程中对文化信息的加工、改变、记忆与提取。文化演化的认知视角借用达尔文生物演化理论, 涉及文化传承、创新、选择三个子领域, 提出了文化演化的三原则: 遗传、变异、选择。文化传承的路径包括模仿和教导, 类型分为工具性与习俗性文化传承; 文化创新具有层次性, 人类特有的累积性文化演化建立在文化创新的基础之上, 体现了文化创新的代际传递; 基于行为生态学和人类认知机制的文化选择造成了文化信息的差异化适应。未来研究可以从研究概念、研究思路、研究方法三方面推进认知视角下的文化演化研究, 探索更高层次的文化创新, 扩展文化演化的前因变量, 结合新技术加深对文化演化的理解; 发挥文化演化对文化心理学研究的助推作用, 研究文化混搭、个性心理特征对文化演化的影响。     

ISOLATING THE INDIVIDUAL: THEOLOGY,THE EVOLUTION OF RELIGION,AND THE PROBLEM OF ABSTRACT INDIVIDUALISM

Debates about the theological implications of recent research in the cognitive and evolutionary study of religion have tended to focus on the question of theism. The question of whether there is any disagreement about the conceptualization of the individual human being has been largely overlooked. In this article, I argue that evolutionary and cognitive accounts of religion typically depend upon a view of cognition that conceptually isolates the mind from its particular social and physical environmental contexts. By embracing this view of the mind, these accounts also unwittingly embrace an abstract individualist view of individual personhood that Christian theologians have explicitly battled against. Taken as a whole, the field leaves sufficient room for supplementary theories that are compatible with theological accounts of the relational individual, but in practice, no effort has been made to engage, or even to accommodate, any other view of individual personhood.     

Socialization and cognition in children between the age of 18 and 24 months

A cross-cultural study of mother–child dyads was set up to test the hypothesis that sociocultural differences, mediated by variations of maternal intervention, influence the way in which the child manipulates objects and, thereby, his cognitive and social competences. Two series of observations were conducted with three groups of children aged 18–24 months (15 from the American middle class, 15 from French families and 15 from North African families—the last two groups both underprivileged): (a) ‘naturalistic’ observations of two systems of interaction (child–mother and child–children interaction) showed that each child is characterized by one type of object manipulation (protected, induced, activated or autonomous) and that maternal intervention varies with the sociocultural background; assessment of the child's behavioural sequences unravelled his strategies for solving and avoiding conflicts with his peers; (b) observations of the child with a standardized material permitted an evaluation of his cognitive competences for spontaneous problem-solving. Regarding the assumptions of our hypothesis, the results furnish the following conclusions: (1) social and cognitive competences are related to the object manipulation type. In all samples, children characterized by ‘activated’ and ‘autonomous’ manipulation obtain the better results; (2) maternal intervention differs among the samples depending on the sociocultural background; these differences (limitation and physical contact) do not correspond to differences in types of manipulation; (3) type of manipulation is an interactive construction; it characterizes the functioning of the mother–child dyad and its prevailing dynamics between permanence and change. ©1997 by John Wiley & Sons, Ltd.     

The Executive Functions and Self-Regulation: An Evolutionary Neuropsychological Perspective

Neuropsychology Review - Neuropsychology has customarily taken a molecular and myopic view of executive functioning, concentrating largely on those proximal processes of which it may be comprised....     

Science and Scientism in Huston Smith's Why Religion Matters

Huston Smith is justifiably critical of scientism, the belief that science is the only reliable path to truth. He holds that scientism and the materialism that accompanies it have led to a widespread denial of the transcendence expressed in traditional religious world-views. He argues that evolutionary theory should be seen as a product of scientism rather than of scientific evidence, citing authors who claim that the fossil record does not support the idea of continuous descent with modification from earlier life forms. I suggest that he has underestimated the cumulative weight of evidence from many independent fields of science supporting neo-Darwinism. I argue that methodological (but not philosophical) naturalism is a basic assumption of scientific inquiry. Proponents of intelligent design assume a fixed plan or blueprint, which is compatible with Smith's understanding of God's timeless vision. By contrast, almost all biologists and many theologians today envisage a dynamic and open-ended process rather than the realization of the unchanging forms in a preexisting plan.     

Acquisition of auditory–visual intermodal matching-to-sample by a chimpanzee (Pan troglodytes): comparison with visual–visual intramodal matching

A chimpanzee acquired an auditory–visual intermodal matching-to-sample (AVMTS) task, in which, following the presentation of a sample sound, the subject had to select from two alternatives a photograph that corresponded to the sample. The acquired AVMTS performance might shed light on chimpanzee intermodal cognition, which is one of the least understood aspects in chimpanzee cognition. The first aim of this paper was to describe the training process of the task. The second aim was to describe through a series of experiments the features of the chimpanzee AVMTS performance in comparison with results obtained in a visual intramodal matching task, in which a visual stimulus alone served as the sample. The results show that the acquisition of AVMTS was facilitated by the alternation of auditory presentation and audio-visual presentation (i.e., the sample sound together with a visual presentation of the object producing the particular sample sound). Once AVMTS performance was established for the limited number of stimulus sets, the subject showed rapid transfer of the performance to novel sets. However, the subject showed a steep decay of matching performance as a function of the delay interval between the sample and the choice alternative presentations when the sound alone, but not the visual stimulus alone, served as the sample. This might suggest a cognitive limitation for the chimpanzee in auditory-related tasks. Accepted after revision: 11 September 2001 Electronic Publication     

从进化观点看应激对健康的影响

从进化的观点解释了不同生物体应对应激的不同行为策略及其生理基础,和由此引起的对不同应激性疾病易感性的差异。行为策略和生理基础的差异使得一定环境条件下引发的应激反应对不同个体产生了不同的非稳态获益和代价（非稳态负荷)。非稳态的获益和代价影响了健康和疾病间的平衡：攻击性个体由于非稳态调质失调,更可能出现冲动控制障碍、高血压、自身免疫性疾病、慢性疲劳状态等;反之,非攻击性个体由于非稳调质过度释放,更易发生焦虑障碍、抑郁症、代谢综合症等     

From Nonhuman to Human Mind: What Changed and Why?

ABSTRACT— Two questions regarding the human mind challenge evolutionary theory: (a) What features of human psychology have changed since humans' lineage split from that of the other apes such as chimpanzees and bonobos? And (b) what was the process by which such derived psychological features evolved (e.g., what were the selection pressures)? I review some of the latest research on chimpanzee and canine psychology that allows inferences to be made regarding these questions.