Broad supernatural punishment but not moralizing high gods precede the evolution of political complexity in Austronesia

Supernatural belief presents an explanatory challenge to evolutionary theorists—it is both costly and prevalent. One influential functional explanation claims that the imagined threat of supernatural punishment can suppress selfishness and enhance cooperation. Specifically, morally concerned supreme deities or ‘moralizing high gods'' have been argued to reduce free-riding in large social groups, enabling believers to build the kind of complex societies that define modern humanity. Previous cross-cultural studies claiming to support the MHG hypothesis rely on correlational analyses only and do not correct for the statistical non-independence of sampled cultures. Here we use a Bayesian phylogenetic approach with a sample of 96 Austronesian cultures to test the MHG hypothesis as well as an alternative supernatural punishment hypothesis that allows punishment by a broad range of moralizing agents. We find evidence that broad supernatural punishment drives political complexity, whereas MHGs follow political complexity. We suggest that the concept of MHGs diffused as part of a suite of traits arising from cultural exchange between complex societies. Our results show the power of phylogenetic methods to address long-standing debates about the origins and functions of religion in human society.     

The social brain: allowing humans to boldly go where no other species has been

The biological basis of complex human social interaction and communication has been illuminated through a coming together of various methods and disciplines. Among these are comparative studies of other species, studies of disorders of social cognition and developmental psychology. The use of neuroimaging and computational models has given weight to speculations about the evolution of social behaviour and culture in human societies. We highlight some networks of the social brain relevant to two-person interactions and consider the social signals between interacting partners that activate these networks. We make a case for distinguishing between signals that automatically trigger interaction and cooperation and ostensive signals that are used deliberately. We suggest that this ostensive signalling is needed for ‘closing the loop’ in two-person interactions, where the partners each know that they have the intention to communicate. The use of deliberate social signals can serve to increase reputation and trust and facilitates teaching. This is likely to be a critical factor in the steep cultural ascent of mankind.     

Logical-Semantic Analysis and the Development of L.S. Vygotsky's Ideas About “Units” and “Elements” of Psychological Systems

Based on an analysis of L.S. Vygotsky's concepts of “units” and “elements” of psychological systems, this article highlights five of their attributes. It shows that these attributes are logically symmetrical, since in their wording they can be converted into one another by negation or by replacing some words with their opposites. This suggests that the concepts of the “unit” and “element” of a system are different poles of one theoretical construct of the activity of human psychology. Thus methods for the study of psychological systems by breaking them down into elements or by separating them into units can be seen as complementary. The article describes differences among the concepts of “unit,” “minimal unit,” and “cell” of a psychological system. It reviews several problems that are solvable using the “method of units,” as well as some concepts of the theory of psychological systems that are understood as holistic, conceptual, and active processes and/or results of human interaction with the world. Among the examples of such systems are “systems of psychological functions” (according to Vygotsky), as well as separate activities (according to A.N. Leontiev), human actions and operations (interactions with the world on the level of objects and mental or physical means). The “component” of a psychological system is defined as any “something” that in some sense belongs to or is included in human interaction with the world. A component that belongs to the system is called an “element” of it, but a component that is included in the functioning and development of the system is called a “part” of it. The article presents the mathematical and psychological foundation of these definitions. It identifies and discusses the substantial (independently existing) components of psychological systems and their attributes (properties and conditions). It describes the relationships between them using the bipolar theoretical constructs “part-element” and “substantial-attributive” component of a system.     

Ritual,emotion, and sacred symbols

This paper considers religion in relation to four recurrent traits: belief systems incorporating supernatural agents and counterintuitive concepts, communal ritual, separation of the sacred and the profane, and adolescence as a preferred developmental period for religious transmission. These co-occurring traits are viewed as an adaptive complex that offers clues to the evolution of religion from its nonhuman ritual roots. We consider the critical element differentiating religious from non-human ritual to be the conditioned association of emotion and abstract symbols. We propose neurophysiological mechanisms underlying such associations and argue that the brain plasticity of human adolescence constitutes an “experience expectant” developmental period for ritual conditioning of sacred symbols. We suggest that such symbols evolved to solve an ecological problem by extending communication and coordination of social relations across time and space. Candace Alcorta is currently a doctoral student in the Department of Anthropology at the University of Connecticut. Her research interests include the behavioral ecology and evolution of religion, and the interrelationship between cultural and neurophysiological systems. She is currently conducting research on adolescent religious participation, stress, and health. Richard Sosis is an associate professor in the Department of Anthropology at the University of Connecticut and a senior lecturer in the Department of Sociology and Anthropology at The Hebrew University of Jerusalem. His current research interests include the evolution of cooperation, utopian societies, and the behavioral ecology of religion. He has conducted fieldwork on Ifaluk Atoll in the Federated States of Micronesia and is currently pursuing various projects in Israel aimed at understanding the benefits and costs associated with religious behavior.     

Toward an evolutionary psychology of religiosity

How can the evolution of religiosity be explained? To answer this question, we attempt to develop an understanding of the psychological domains underlying religious behaviour. We see four evolved domains, the sum and interaction of which constitute religiosity, namely: mysticism, ethics, myths and rituals. Even if the individual content, accents and implementations differ in each specific religion, they nevertheless derive from evolved Darwinian algorithms that are species-specific adaptations of homo sapiens. Mysticism. Intuitive ontologies are the basis for mystical experiences. Usually they serve to classify reality into animate and inanimate objects, animals or plants, for example. For a variety of psychological reasons, supernatural experiences result from a mixture of different ontological categories. Ethics. The basis for ethics lies in the social competency of human beings. Ethics is founded on the concept of social exchange ("social-contract algorithm") with its ideas about reciprocity, fairness, justice, cheater detection, in-group/out-group differentiation, etc. Myths. The basis for myths is the "language instinct". We interpret myths as the verbal expression of the cognitive content of those individual modules that constitute the belief system. Above all, myths document the experience and processing of contingency and thus help social bonding. Rituals. Rituals are based on the handicap principle. By making certain symbols and acts more expensive, they signal commitment for a reliable in-group morale. In conclusion, we argue that human religiosity emerges from a cognitive interaction between these four domains. Religiosity processes contingencies and enhances co-operation through social bonding, norm setting and cheater detection. It fulfils those functions for which the mental modules of its four domains have evolved so that we feel it appears to be justified to attribute to religiosity the evolutionary status of an adaptation.     

Where is biological therapy going?

The substantial progress in our understanding of molecular and cellular biology has allowed us to design biological therapeutics ('biologicals') with defined targets and effector functions. These biologicals have greatly contributed to our current knowledge of pathogenetic mechanisms in autoimmune diseases. However, although some of the biologicals have been extremely successful in treating the symptoms of chronic inflammation, biological therapy has not yet met the expectations of permanently silencing the chronic immune response. In this commentary we discuss current concepts and future directions of biological therapy, and the potential usefulness of biologicals as a treatment of human autoimmune diseases in appropriate critical applications with the use of suitably designed agents.     

Overview of the rules of the microbial engagement in the gut microbiome: a step towards microbiome therapeutics

Human gut microbiome is a diversified, resilient, immuno-stabilized, metabolically active and physiologically essential component of the human body. Scientific explorations have been made to seek in-depth information about human gut microbiome establishment, microbiome functioning, microbiome succession, factors influencing microbial community dynamics and the role of gut microbiome in health and diseases. Extensive investigations have proposed the microbiome therapeutics as a futuristic medicine for various physiological and metabolic disorders. A comprehensive outlook of microbial colonization, host–microbe interactions, microbial adaptation, commensal selection and immuno-survivability is still required to catalogue the essential genetic and physiological features for the commensal engagement. Evolution of a structured human gut microbiome relies on the microbial flexibility towards genetic, immunological and physiological adaptation in the human gut. Key features for commensalism could be utilized in developing tailor-made microbiome-based therapy to overcome various physiological and metabolic disorders. This review describes the key genetics and physiological traits required for host–microbe interaction and successful commensalism to institute a human gut microbiome.     

A view from the other side: the place of spirits in the Tongan social field

Spirits are part of everyday life in the Kingdom of Tonga. This study explores beliefs about the supernatural by analyzing discourse on spirits and death and by examining two examples of contemporary cultural practice related to spirits and death. The anthropological concepts of the body and its cultural construction and of thirdspace as a landscape of the Tongan islands that emerges out of the physical and the perceived provide the framework for this investigation. Research findings suggest that spirits participate in the natural order of Tongan society and thus serve to help maintain cultural identity in the face of uncertain social change and a popular but contested prodemocracy movement. Spirits also function as a system of representation, mirroring an image of an ideal self, something that is continually under negotiation. Encounters between spirits of ancestors and their living descendants suggest an uneasy acceptance of death and a sense of irony about its inevitability.     

Neuroscience, evolution and the sapient paradox: the factuality of value and of the sacred

The human genome, and hence the human brain at birth, may not have changed greatly over the past 60000 years. Yet many of the major behavioural changes that we associate with most human societies are very much more recent, some appearing with the sedentary revolution of some 10000 years ago. Among these are activities implying the emergence of powerful concepts of value and of the sacred. What then are the neuronal mechanisms that may underlie these consistent, significant (and emergent) patterns of behaviour?     

Supernaturalizing Social Life

This paper examines three ancient traits of religion whose origins likely date back to the Upper Paleolithic: ancestor worship, shamanism, and the belief in natural and animal spirits. Evidence for the emergence of these traits coincides with evidence for a dramatic advance in human social cooperation. It is argued that these traits played a role in the evolution of human cooperation through the mechanism of social scrutiny. Social scrutiny is an effective means of reducing individualism and enhancing prosocial behavior. Religion’s most ancient traits represent an extension of the human social world into the supernatural, thus reinforcing within-group cooperation by means of ever-vigilant spiritual monitors. Believing that the spirits were always watching may have helped reduce the number of non-cooperators within a group while reinforcing group behavioral norms, thus allowing humanlike levels of cooperation to emerge.     

RAS inhibitors: potential for cancer therapeutics

As RAS oncoproteins play a major role in human malignancy, inhibiting RAS function is a promising approach for developing anticancer therapies. Among these approaches are agents such as farnesyltransferase inhibitors (FTIs) and the nontoxic farnesylcysteine analogue farnesylthiosalicylic acid (FTS) that dislodges all RAS isoforms from the membrane, as well as methods to restore regulation of RAS-GTP levels and to alter the interaction of RAS-GTP with downstream targets.     

Health and Illness in Pilipino Immigrants

Immigrants from the Philippines and their descendants have tripled in number in the United States in the past 18 years. They will soon surpass 1 million and will be the largest Asian-American minority. Pilipinos in the United States are diverse ethnolinguistically and in important socioeconomic and demographic dimensions, one notable feature being the high level of education and professional status of many recent immigrants. Nevertheless, the health and disease circumstances of Pilipinos and their views of health and illness have been surprisingly neglected to date. A generic principle fundamental to their view of health is that concerning the maintenance of balance. Proper social and cultural conduct is believed to help avoid health problems. Imbalances in social relations, infringements of cultural norms or adverse interaction with the supernatural are linked, in the cultural logic of Pilipinos, to illness.     

Science,Knowledge and Belief. On Local Understandings of Weather and Climate Change in Amazonia

This article explores different modes of understanding such atmospheric phenomena that in English are described as ‘weather’ and ‘climate’ applying Norman Fairclough’s critical discourse analysis. In consequence, focus is not on the physical phenomena as such but on ontological differences as reflected in expressions and practices pertaining to indigenous Matsigenka people and migrants from the Andean highlands to the tropical lowlands, centring on their respective interaction both with each other and, more generally, with the social, natural and supernatural dimensions of the environment. Adhering to ideals of modernity and modern science, the Andean migrants employ the climate change discourse as an indication upon social advancement to promote and legitimize their superiority over the allegedly backward and irrational Matsigenka to whom the climate discourse makes little sense. The climate change discourse thus serves here as a means of environmental colonialism in order to turn Matsigenka people into proper citizens.     

Adwenhoasem: an Akan theory of mind

This essay explores the way the domain of what English-speakers call the mind – believing, thinking, feeling, and other mental acts – is represented and mapped by Ghana's Akan ethno-linguistic group. It uses several sources of evidence: mind and mind-related words in Fante (an Akan language); the largest Akan (Twi) proverb compendium; longsemi-structured interviews with forty adult Christians and African traditional religion practitioners; and short-term ethnographic fieldwork by a Ghanaian scholar. The work finds four dimensions of what we might call an Akan theory of mind that seem to be shaped by local language and culture. First, the central function of the mind is planning – not identity. Second, one of the most salient qualities of the mind is its moral valence. The ‘bad minds’ of others are an ever-present potential threat to social harmony and personal well-being. Third, the mind is understood to be porous in nature. The minds of all people are vulnerable to supernatural influences, and some spiritually powerful people can exert supernatural power through mental action. Fourth and finally, some elements which English-speakers would imagine as part of the mind (like feeling) are instead identified with the body.     

Problem Concepts in Evolution Part I: Purpose and Design

In 1999, Scott suggested that evolution has existential repercussions for some students because they confuse methodological naturalism with philosophical naturalism: conflating the incapacity of scientific explanations to appeal to the supernatural with the idea that God must not exist. Unfortunately, part of the reason for the confusion involves terms that are used in a technical sense by evolutionary biologists but that also convey existential meanings to the general public. Such terms therefore should be used carefully by teachers, and their scientific meanings distinguished from their common meanings. We revisit these problem concepts, particularly in light of recent papers in cognitive psychology as they relate to understanding evolution, in a two-part series of articles. Here, in part I, we address design and purpose.     

May God Guide Our Guns

The perceived support of supernatural agents has been historically, ethnographically, and theoretically linked with confidence in engaging in violent intergroup conflict. However, scant experimental investigations of such links have been reported to date, and the extant evidence derives largely from indirect laboratory methods of limited ecological validity. Here, we experimentally tested the hypothesis that perceived supernatural aid would heighten inclinations toward coalitional aggression using a realistic simulated coalitional combat paradigm: competitive team paintball. In a between-subjects design, US paintball players recruited for the study were experimentally primed with thoughts of supernatural support using a guided visualization exercise analogous to prayer, or with a control visualization of a nature scene. The participants then competed in a team paintball battle game modeled after “Capture the Flag.” Immediately before and after the battle, participants completed surveys assessing confidence in their coalitional and personal battle performance. Participants assessed their coalition’s prospects of victory and performance more positively after visualizing supernatural aid. Participants primed with supernatural support also reported inflated assessments of their own performance. Importantly, however, covarying increases in assessments of their overall coalition’s performance accounted for the latter effect. This study provided support for the hypothesis that perceived supernatural support can heighten both prospective confidence in coalitional victory and retrospective confidence in the combat performance of one’s team, while highlighting the role of competitive play in evoking the coalitional psychology of intergroup conflict. These results accord with and extend convergent prior findings derived from laboratory paradigms far removed from the experience of combat. Accordingly, the field study approach utilized here shows promise as a method for investigating coalitional battle dynamics in a realistic, experientially immersive manner.     

Rhythm Patterns Interaction - Synchronization Behavior for Human-Robot Joint Action

Interactive behavior among humans is governed by the dynamics of movement synchronization in a variety of repetitive tasks. This requires the interaction partners to perform for example rhythmic limb swinging or even goal-directed arm movements. Inspired by that essential feature of human interaction, we present a novel concept and design methodology to synthesize goal-directed synchronization behavior for robotic agents in repetitive joint action tasks. The agents’ tasks are described by closed movement trajectories and interpreted as limit cycles, for which instantaneous phase variables are derived based on oscillator theory. Events segmenting the trajectories into multiple primitives are introduced as anchoring points for enhanced synchronization modes. Utilizing both continuous phases and discrete events in a unifying view, we design a continuous dynamical process synchronizing the derived modes. Inverse to the derivation of phases, we also address the generation of goal-directed movements from the behavioral dynamics. The developed concept is implemented to an anthropomorphic robot. For evaluation of the concept an experiment is designed and conducted in which the robot performs a prototypical pick-and-place task jointly with human partners. The effectiveness of the designed behavior is successfully evidenced by objective measures of phase and event synchronization. Feedback gathered from the participants of our exploratory study suggests a subjectively pleasant sense of interaction created by the interactive behavior. The results highlight potential applications of the synchronization concept both in motor coordination among robotic agents and in enhanced social interaction between humanoid agents and humans.     

Emotion through Locomotion: Gender Impact

Body language reading is of significance for daily life social cognition and successful social interaction, and constitutes a core component of social competence. Yet it is unclear whether our ability for body language reading is gender specific. In the present work, female and male observers had to visually recognize emotions through point-light human locomotion performed by female and male actors with different emotional expressions. For subtle emotional expressions only, males surpass females in recognition accuracy and readiness to respond to happy walking portrayed by female actors, whereas females exhibit a tendency to be better in recognition of hostile angry locomotion expressed by male actors. In contrast to widespread beliefs about female superiority in social cognition, the findings suggest that gender effects in recognition of emotions from human locomotion are modulated by emotional content of actions and opposite actor gender. In a nutshell, the study makes a further step in elucidation of gender impact on body language reading and on neurodevelopmental and psychiatric deficits in visual social cognition.