More 'altruistic' punishment in larger societies

If individuals will cooperate with cooperators, and punish non-cooperators even at a cost to themselves, then this strong reciprocity could minimize the cheating that undermines cooperation. Based upon numerous economic experiments, some have proposed that human cooperation is explained by strong reciprocity and norm enforcement. Second-party punishment is when you punish someone who defected on you; third-party punishment is when you punish someone who defected on someone else. Third-party punishment is an effective way to enforce the norms of strong reciprocity and promote cooperation. Here we present new results that expand on a previous report from a large cross-cultural project. This project has already shown that there is considerable cross-cultural variation in punishment and cooperation. Here we test the hypothesis that population size (and complexity) predicts the level of third-party punishment. Our results show that people in larger, more complex societies engage in significantly more third-party punishment than people in small-scale societies.     

Outsourcing punishment to God: beliefs in divine control reduce earthly punishment

The sanctioning of norm-transgressors is a necessary--though often costly--task for maintaining a well-functioning society. Prior to effective and reliable secular institutions for punishment, large-scale societies depended on individuals engaging in 'altruistic punishment'--bearing the costs of punishment individually, for the benefit of society. Evolutionary approaches to religion suggest that beliefs in powerful, moralizing Gods, who can distribute rewards and punishments, emerged as a way to augment earthly punishment in large societies that could not effectively monitor norm violations. In five studies, we investigate whether such beliefs in God can replace people's motivation to engage in altruistic punishment, and their support for state-sponsored punishment. Results show that, although religiosity generally predicts higher levels of punishment, the specific belief in powerful, intervening Gods reduces altruistic punishment and support for state-sponsored punishment. Moreover, these effects are specifically owing to differences in people's perceptions that humans are responsible for punishing wrongdoers.     

God’s punishment and public goods

Cooperation towards public goods relies on credible threats of punishment to deter cheats. However, punishing is costly, so it remains unclear who incurred the costs of enforcement in our evolutionary past. Theoretical work suggests that human cooperation may be promoted if people believe in supernatural punishment for moral transgressions. This theory is supported by new work in cognitive psychology and by anecdotal ethnographic evidence, but formal quantitative tests remain to be done. Using data from 186 societies around the globe, I test whether the likelihood of supernatural punishment—indexed by the importance of moralizing “high gods”—is associated with cooperation. Dominic Johnson is a fellow in the Princeton University Society of Fellows. He holds a D.Phil. in biology from Oxford University and a Ph.D. in political science from Geneva University. His research revolves around the evolutionary biology of human behavior and how this impacts on conflict, cooperation, politics, and religion. His recent book, Overconfidence and War: The Havoc and Glory of Positive Illusions, was published in 2004 by Harvard University Press.     

Spread of cattle led to the loss of matrilineal descent in Africa: a coevolutionary analysis

Matrilineal descent is rare in human societies that keep large livestock. However, this negative correlation does not provide reliable evidence that livestock and descent rules are functionally related, because human cultures are not statistically independent owing to their historical relationships (Galton''s problem). We tested the hypothesis that when matrilineal cultures acquire cattle they become patrilineal using a sample of 68 Bantu- and Bantoid-speaking populations from sub-Saharan Africa. We used a phylogenetic comparative method to control for Galton''s problem, and a maximum-parsimony Bantu language tree as a model of population history. We tested for coevolution between cattle and descent. We also tested the direction of cultural evolution--were cattle acquired before matriliny was lost? The results support the hypothesis that acquiring cattle led formerly matrilineal Bantu-speaking cultures to change to patrilineal or mixed descent. We discuss possible reasons for matriliny''s association with horticulture and its rarity in pastoralist societies. We outline the daughter-biased parental investment hypothesis for matriliny, which is supported by data on sex, wealth and reproductive success from two African societies, the matrilineal Chewa in Malawi and the patrilineal Gabbra in Kenya.     

Phylogeographic patterns of genetic diversity in eastern Mediterranean water frogs have been determined by geological processes and climate change in the Late Cenozoic

AIM: Our aims were to assess the phylogeographic patterns of genetic diversity in eastern Mediterranean water frogs and to estimate divergence times using different geological scenarios. We related divergence times to past geological events and discuss the relevance of our data for the systematics of eastern Mediterranean water frogs. LOCATION: The eastern Mediterranean region. METHODS: Genetic diversity and divergence were calculated using sequences of two protein-coding mitochondrial (mt) genes: ND2 (1038 bp, 119 sequences) and ND3 (340 bp, 612 sequences). Divergence times were estimated in a Bayesian framework under four geological scenarios representing alternative possible geological histories for the eastern Mediterranean. We then compared the different scenarios using Bayes factors and additional geological data. RESULTS: Extensive genetic diversity in mtDNA divides eastern Mediterranean water frogs into six main haplogroups (MHG). Three MHGs were identified on the Anatolian mainland; the most widespread MHG with the highest diversity is distributed from western Anatolia to the northern shore of the Caspian Sea, including the type locality of Pelophylax ridibundus. The other two Anatolian MHGs are restricted to south-eastern Turkey, occupying localities west and east of the Amanos mountain range. One of the remaining three MHGs is restricted to Cyprus; a second to the Levant; the third was found in the distribution area of European lake frogs (P. ridibundus group), including the Balkans. MAIN CONCLUSIONS: Based on geological evidence and estimates of genetic divergence we hypothesize that the water frogs of Cyprus have been isolated from the Anatolian mainland populations since the end of the Messinian salinity crisis (MSC), i.e. since c. 5.5-5.3 Ma, while our divergence time estimates indicate that the isolation of Crete from the mainland populations (Peloponnese, Anatolia) most likely pre-dates the MSC. The observed rates of divergence imply a time window of c. 1.6-1.1 million years for diversification of the largest Anatolian MHG; divergence between the two other Anatolian MHGs may have begun about 3.0 Ma, apparently as a result of uplift of the Amanos Mountains. Our mtDNA data suggest that the Anatolian water frogs and frogs from Cyprus represent several undescribed species.     

Colony size,social complexity and reproductive conflict in social insects

The broad limits of mature colony size in social insect species are likely to be set by ecological factors. However, any change in colony size has a number of important social consequences. The most fundamental is a change in the expected reproductive potential of workers. If colony size rises, workers experience a fall in their chances of becoming replacement reproductives and, it is shown, increasing selection for mutual inhibition of one another's reproduction (worker policing). As workers’ reproductive potential falls, the degree of dimorphism between reproductive and worker castes (morphological skew) can rise. This helps explain why small societies have low morphological skew and tend to be simple in organization, whereas large societies have high morphological skew and tend to be complex. The social consequences of change in colony size may also alter colony size itself in a process of positive feedback. For these reasons, small societies should be characterized by intense, direct conflict over reproduction and caste determination. By contrast, conflict in large societies should predominantly be over brood composition, and members of these societies should be relatively compliant to manipulation of their caste. Colony size therefore deserves fuller recognition as a key determinant, along with kin structure, of social complexity, the reproductive potential of helpers, the degree of caste differentiation, and the nature of within-group conflict.     

Social complexity and kinship in animal societies

Studies of eusocial invertebrates regard complex societies as those where there is a clear division of labour and extensive cooperation between breeders and helpers. In contrast, studies of social mammals identify complex societies as those where differentiated social relationships influence access to resources and reproductive opportunities. We show here that, while traits associated with social complexity of the first kind occur in social mammals that live in groups composed of close relatives, traits associated with the complexity of social relationships occur where average kinship between female group members is low. These differences in the form of social complexity appear to be associated with variation in brain size and probably reflect contrasts in the extent of conflicts of interest between group members. Our results emphasise the limitations of any unitary concept of social complexity and show that variation in average kinship between group members has far‐reaching consequences for animal societies.     

Colony size predicts division of labour in attine ants

Division of labour is central to the ecological success of eusocial insects, yet the evolutionary factors driving increases in complexity in division of labour are little known. The size–complexity hypothesis proposes that, as larger colonies evolve, both non-reproductive and reproductive division of labour become more complex as workers and queens act to maximize inclusive fitness. Using a statistically robust phylogenetic comparative analysis of social and environmental traits of species within the ant tribe Attini, we show that colony size is positively related to both non-reproductive (worker size variation) and reproductive (queen–worker dimorphism) division of labour. The results also suggested that colony size acts on non-reproductive and reproductive division of labour in different ways. Environmental factors, including measures of variation in temperature and precipitation, had no significant effects on any division of labour measure or colony size. Overall, these results support the size–complexity hypothesis for the evolution of social complexity and division of labour in eusocial insects. Determining the evolutionary drivers of colony size may help contribute to our understanding of the evolution of social complexity.     

Mode and tempo in the evolution of socio-political organization: reconciling 'Darwinian' and 'Spencerian' evolutionary approaches in anthropology

Traditional investigations of the evolution of human social and political institutions trace their ancestry back to nineteenth century social scientists such as Herbert Spencer, and have concentrated on the increase in socio-political complexity over time. More recent studies of cultural evolution have been explicitly informed by Darwinian evolutionary theory and focus on the transmission of cultural traits between individuals. These two approaches to investigating cultural change are often seen as incompatible. However, we argue that many of the defining features and assumptions of 'Spencerian' cultural evolutionary theory represent testable hypotheses that can and should be tackled within a broader 'Darwinian' framework. In this paper we apply phylogenetic comparative techniques to data from Austronesian-speaking societies of Island South-East Asia and the Pacific to test hypotheses about the mode and tempo of human socio-political evolution. We find support for three ideas often associated with Spencerian cultural evolutionary theory: (i) political organization has evolved through a regular sequence of forms, (ii) increases in hierarchical political complexity have been more common than decreases, and (iii) political organization has co-evolved with the wider presence of hereditary social stratification.     

The Northwest Coast

Over the past several decades, archeological research on the Northwest Coast of North America has focused on the evolution of the coast's well‐known native societies. This research has two broad goals: building local and regional culture histories spanning the Holocene and answering processual questions about the evolution and persistence of cultural complexity among hunter‐gatherers. Cultural complexity includes relatively dense populations, partial to full sedentism, corporate groups, some degree of occupational specialization, permanent social inequality, and control of property. 1 - 3 Recently archeologists have begun to investigate whether the coast was a possible route for the peopling of North America. Presently, the earliest known sites on the coast date to about 9,000 BC, although it is likely that the initial occupation was earlier. Some aspects of cultural complexity had developed on the coast by 2,500 BC, with permanent inequality present by 900 BC, if not earlier. Central to this development were large corporate households, intensive food production and storage, and technological innovations including water‐tight wooden containers and large‐capacity boats. Patterns of complexity on the coast continued to change through the arrival of Europeans in the mid‐1700s.     

Individual versus social complexity, with particular reference to ant colonies

Insect societies colonies of ants, bees, wasps and termites--vary enormously in their social complexity. Social complexity is a broadly used term that encompasses many individual and colony-level traits and characteristics such as colony size, polymorphism and foraging strategy. A number of earlier studies have considered the relationships among various correlates of social complexity in insect societies; in this review, we build upon those studies by proposing additional correlates and show how all correlates can be integrated in a common explanatory framework. The various correlates are divided among four broad categories (sections). Under 'polyphenism' we consider the differences among individuals, in particular focusing upon 'caste' and specialization of individuals. This is followed by a section on 'totipotency' in which we consider the autonomy and subjugation of individuals. Under this heading we consider various aspects such as intracolony conflict, worker reproductive potential and physiological or morphological restrictions which limit individuals' capacities to perform a range of tasks or functions. A section entitled 'organization of work' considers a variety of aspects, e.g. the ability to tackle group, team or partitioned tasks, foraging strategies and colony reliability and efficiency. A final section, 'communication and functional integration', considers how individual activity is coordinated to produce an integrated and adaptive colony. Within each section we use illustrative examples drawn from the social insect literature (mostly from ants, for which there is the best data) to illustrate concepts or trends and make a number of predictions concerning how a particular trait is expected to correlate with other aspects of social complexity. Within each section we also expand the scope of the arguments to consider these relationships in a much broader sense of'sociality' by drawing parallels with other 'social' entities such as multicellular individuals, which can be understood as 'societies' of cells. The aim is to draw out any parallels and common causal relationships among the correlates. Two themes run through the study. The first is the role of colony size as an important factor affecting social complexity. The second is the complexity of individual workers in relation to the complexity of the colony. Consequently, this is an ideal opportunity to test a previously proposed hypothesis that 'individuals of highly social ant species are less complex than individuals from simple ant species' in light of numerous social correlates. Our findings support this hypothesis. In summary, we conclude that, in general, complex societies are characterized by large colony size, worker polymorphism, strong behavioural specialization and loss of totipotency in its workers, low individual complexity, decentralized colony control and high system redundancy, low individual competence, a high degree of worker cooperation wher tackling tasks, group foraging strategies, high tempo, multi-chambered tailor-made nests, high functional integration, relatively greater use of cues and modulatory signals to coordinate individuals and heterogeneous patterns of worker-worker interaction.     

MicroRNA对多细胞动物复杂性进化的影响

MicroRNA(miRNA)是一种长度约为22个碱基的非编码单链小分子RNA。作为一类重要的转录后基因表达调控因子,miRNA参与了广泛的生物学过程,如发育时程调控、细胞分化、凋亡、肿瘤以及病毒抵抗等。然而,除了在个体发生过程中的重要功能外,越来越多的研究表明,miRNA在系统发生中也扮演着关键的角色。基因表达模式的不同被广泛地认为是物种内和物种间表型差异的根源,动物物种间miRNA的保守性和多样性研究提示miRNA对物种间表型差异以及动物进化起着重要的作用。文章介绍了miRNA产生过程和作用机制,重点探讨了miRNA在动物进化过程中的作用,从miRNA的进化速度、miRNA表达的时空特异性、miRNA作用靶位点变异以及miRNA基因的扩增与丢失4个方面论述miRNA介导的基因调控网络对多细胞动物发育复杂性进化的影响,推测miRNA在多细胞动物进化过程中驱动了复杂性的增加。     

Small gods,rituals, and cooperation: The Mentawai water spirit Sikameinan

Cognitive and evolutionary research has focused on the powerful deities of large-scale societies, yet little work has examined the smaller gods of animist traditions. In a study of the water spirit Sikameinan of the Mentawai people (Siberut Island, Indonesia), we address three questions: (1) Are smaller gods believed to enforce cooperation, especially compared to bigger gods in larger-scale societies? (2) Do beliefs in these deities encourage people to engage in behavior otherwise perceived as costly? and (3) Does ritual reinforce beliefs in these deities? Drawing on interview responses, data from healing ceremonies, and ethnographic observation, we show that Sikameinan is believed to punish people who violate meat-sharing norms and that people ‘attacked’ by Sikameinan pay shamans to conduct healing rituals. The public nature of rituals, involving prestigious individuals apologizing to Sikameinan for the patient's stinginess, reinforce onlookers' beliefs about Sikameinan. The most widely shared beliefs about Sikameinan are represented in rituals while beliefs not represented vary considerably, indicating that ritual may be potent for cultural transmission. These results suggest that moralizing supernatural punishers may be more common than suspected and that the trend in the cultural evolution of religion has been an expansion of deities' scope, powers, and monitoring abilities.     

Menstrual cycle phase alters women's sexual preferences for composers of more complex music

Over 140 years ago Charles Darwin first argued that birdsong and human music, having no clear survival benefit, were obvious candidates for sexual selection. Whereas the first contention is now universally accepted, his theory that music is a product of sexual selection through mate choice has largely been neglected. Here, I provide the first, to my knowledge, empirical support for the sexual selection hypothesis of music evolution by showing that women have sexual preferences during peak conception times for men that are able to create more complex music. Two-alternative forced-choice experiments revealed that woman only preferred composers of more complex music as short-term sexual partners when conception risk was highest. No preferences were displayed when women chose which composer they would prefer as a long-term partner in a committed relationship, and control experiments failed to reveal an effect of conception risk on women''s preferences for visual artists. These results suggest that women may acquire genetic benefits for offspring by selecting musicians able to create more complex music as sexual partners, and provide compelling support for Darwin''s assertion ‘that musical notes and rhythm were first acquired by the male or female progenitors of mankind for the sake of charming the opposite sex’.     

Pulotu: Database of Austronesian Supernatural Beliefs and Practices

Scholars have debated naturalistic theories of religion for thousands of years, but only recently have scientists begun to test predictions empirically. Existing databases contain few variables on religion, and are subject to Galton’s Problem because they do not sufficiently account for the non-independence of cultures or systematically differentiate the traditional states of cultures from their contemporary states. Here we present Pulotu: the first quantitative cross-cultural database purpose-built to test evolutionary hypotheses of supernatural beliefs and practices. The Pulotu database documents the remarkable diversity of the Austronesian family of cultures, which originated in Taiwan, spread west to Madagascar and east to Easter Island–a region covering over half the world’s longitude. The focus of Austronesian beliefs range from localised ancestral spirits to powerful creator gods. A wide range of practices also exist, such as headhunting, elaborate tattooing, and the construction of impressive monuments. Pulotu is freely available, currently contains 116 cultures, and has 80 variables describing supernatural beliefs and practices, as well as social and physical environments. One major advantage of Pulotu is that it has separate sections on the traditional states of cultures, the post-contact history of cultures, and the contemporary states of cultures. A second major advantage is that cultures are linked to a language-based family tree, enabling the use phylogenetic methods, which can be used to address Galton’s Problem by accounting for common ancestry, to infer deep prehistory, and to model patterns of trait evolution over time. We illustrate the power of phylogenetic methods by performing an ancestral state reconstruction on the Pulotu variable “headhunting", finding evidence that headhunting was practiced in proto-Austronesian culture. Quantitative cross-cultural databases explicitly linking cultures to a phylogeny have the potential to revolutionise the field of comparative religious studies in the same way that genetic databases have revolutionised the field of evolutionary biology.     

Phylogenetic conservatism of functional traits in microorganisms

A central question in biology is how biodiversity influences ecosystem functioning. Underlying this is the relationship between organismal phylogeny and the presence of specific functional traits. The relationship is complicated by gene loss and convergent evolution, resulting in the polyphyletic distribution of many traits. In microorganisms, lateral gene transfer can further distort the linkage between phylogeny and the presence of specific functional traits. To identify the phylogenetic conservation of specific traits in microorganisms, we developed a new phylogenetic metric—consenTRAIT—to estimate the clade depth where organisms share a trait. We then analyzed the distribution of 89 functional traits across a broad range of Bacteria and Archaea using genotypic and phenotypic data. A total of 93% of the traits were significantly non-randomly distributed, which suggested that vertical inheritance was generally important for the phylogenetic dispersion of functional traits in microorganisms. Further, traits in microbes were associated with a continuum of trait depths (τ_D), ranging from a few deep to many shallow clades (average τ_D: 0.101–0.0011 rRNA sequence dissimilarity). Next, we demonstrated that the dispersion and the depth of clades that contain a trait is correlated with the trait''s complexity. Specifically, complex traits encoded by many genes like photosynthesis and methanogenesis were found in a few deep clusters, whereas the ability to use simple carbon substrates was highly phylogenetically dispersed. On the basis of these results, we propose a framework for predicting the phylogenetic conservatism of functional traits depending on the complexity of the trait. This framework enables predicting how variation in microbial composition may affect microbially-mediated ecosystem processes as well as linking phylogenetic and trait-based patterns of biogeography.     

Hadza Cooperation

Strong reciprocity is an effective way to promote cooperation. This is especially true when one not only cooperates with cooperators and defects on defectors (second-party punishment) but even punishes those who defect on others (third-party, “altruistic” punishment). Some suggest we humans have a taste for such altruistic punishment and that this was important in the evolution of human cooperation. To assess this we need to look across a wide range of cultures. As part of a cross-cultural project, I played three experimental economics games with the Hadza, who are hunter-gatherers in Tanzania. The Hadza frequently engaged in second-party punishment but they rarely engaged in third-party punishment. Other small-scale societies engaged in less third-party punishment as well. I suggest third-party punishment only became more important in large, complex societies to solve more pressing collective-action problems.     

Explaining Corporal Punishment of Children: A Cross-Cultural Study

Corporal punishment of children is a frequent child-training technique in many societies in the ethnographic record. In other societies it is infrequent or rare. Using a worldwide sample of largely preindustrial societies in this article, we test previous and new theories that might explain the variation. Our multiple regression analyses indicate that frequent corporal punishment of children is predicted by higher levels of social stratification and political integration, and long-term use of an alien currency. These findings are consistent with our theory that societies are likely to practice corporal punishment to prepare children for living in a society with native or imposed (e.g., colonial) power inequality. In addition, corporal punishment appears more likely in societies in which nonrelative caretakers help raise children. And in nonpacified societies, undemocratic political decision making and a culture of violence also predict corporal punishment of children.     

Rewarding the good and punishing the bad: The role of karma and afterlife beliefs in shaping moral norms

Moralizing religions encourage people to anticipate supernatural punishments for violating moral norms, even in anonymous interactions. This is thought to be one way large-scale societies have solved cooperative dilemmas. Previous research has overwhelmingly focused on the effects of moralizing gods, and has yet to thoroughly examine other religious moralizing systems, such as karma, to which more than a billion people subscribe worldwide. In two pre-registered studies conducted with Chinese Singaporeans, we compared the moralizing effects of karma and afterlife beliefs of Buddhists, Taoists, Christians, and the non-religious. In Study 1 (N = 582), we found that Buddhists and Taoists (karmic religions) judge individual actions as having greater consequences in this life and the next, compared to Christians. Pointing to the specific role of karma beliefs in these judgements, these effects were replicated in comparisons of participants from the non-karmic religions/groups (Christian and non-religious) who did or did not endorse karma belief. Study 2 (N = 830) exploited religious syncretism in this population by reminding participants about either moral afterlife beliefs (reincarnation or heaven/hell), ancestor veneration beliefs, or neither, before assessing norms of generosity in a series of hypothetical dictator games. When reminded of their ancestor veneration beliefs, Buddhists and Taoists (but not Christians) endorsed parochial prosocial norms, expressing willingness to give more to their family and religious group than did those in the control condition. Moral afterlife beliefs increased generosity to strangers for all groups. Taken together, these results provide evidence that different religious beliefs can foster and maintain different prosocial and cooperative norms.     

A generative bias towards average complexity in artificial cell lineages

The evolution of life on earth has been characterized by generalized long-term increases in phenotypic complexity. Although natural selection is a plausible cause for these trends, one alternative hypothesis--generative bias--has been proposed repeatedly based on theoretical considerations. Here, we introduce a computational model of a developmental system and use it to test the hypothesis that long-term increasing trends in phenotypic complexity are caused by a generative bias towards greater complexity. We use our model to generate random organisms with different levels of phenotypic complexity and analyse the distributions of mutational effects on complexity. We show that highly complex organisms are easy to generate but there are trade-offs between different measures of complexity. We also find that only the simplest possible phenotypes show a generative bias towards higher complexity, whereas phenotypes with high complexity display a generative bias towards lower complexity. These results suggest that generative biases alone are not sufficient to explain long-term evolutionary increases in phenotypic complexity. Rather, our finding of a generative bias towards average complexity argues for a critical role of selective biases in driving increases in phenotypic complexity and in maintaining high complexity once it has evolved.