Ngongas and ecology: on having a worldview

Ngongas provide a metaphor for some of the opportunities and challenges facing the science of ecology and evolution. Ngongas, the traditional healers of the Shona culture, Zimbabwe, fail in the delivery of quality health by today's standards. Their outdated worldview makes most health related issues seem more complicated and more multi-factorial than when viewed through the worldviews of modern medicine. With the wrong worldview, one can work very hard, be very bright and dedicated, and still be ineffective. With the right worldview, one can work much less hard and still be extremely effective. As ecologists, we should be opinionated and possess clearly articulated worldviews for filtering and interpreting information. As ecologists we are also a bit like ngongas – we often fail to provide answers for society's ecological questions and problems, and we excuse ourselves with a belief that ecological systems are too complex and have too many factors. Unlike ngongas, this invites us to pay a lot of attention to promoting and assessing competing worldviews. We should be open-minded to the anomalies in our worldview and the successes of alternative viewpoints. As an admitted ecological ngonga, I discuss the worldview I use in my own research: the Optimization Research Program, a Darwinian research program that uses game theory to conceptualize and understand ecological systems. I use it illustrate how worldviews can synthesize disparate ideas. (I use kin selection and reciprocal altruism as examples.) I use it to show how new ideas and predictions can be generated. (I use root competition in plants and the possibility that increased crop yield may be forthcoming from knowledge of this game.)     

Causality and complexity: the myth of objectivity in science

Two distinctly different worldviews dominate today's thinking in science and in the world of ideas outside of science. Using the approach advocated by Robert M. Hutchins, it is possible to see a pattern of interaction between ideas in science and in other spheres such as philosophy, religion, and politics. Instead of compartmentalizing these intellectual activities, it is worthwhile to look for common threads of mutual influence. Robert Rosen has created an approach to scientific epistemology that might seem radical to some. However, it has characteristics that resemble ideas in other fields, in particular in the writings of George Lakoff, Leo Strauss, and George Soros. Historically, the atmosphere at the University of Chicago during Hutchins' presidency gave rise to Rashevsky's relational biology, which Rosen carried forward. Strauss was writing his political philosophy there at the same time. One idea is paramount in all this, and it is Lakoff who gives us the most insight into how the worldviews differ using this idea. The central difference has to do with causality, the fundamental concept that we use to build a worldview. Causal entailment has two distinct forms in Lakoff 's analysis: direct causality and complex causality. Rosen's writings on complexity create a picture of complex causality that is extremely useful in its detail, grounding in the ideas of Aristotle. Strauss asks for a return to the ancients to put philosophy back on track. Lakoff sees the weaknesses in Western philosophy in a similar way, and Rosen provides tools for dealing with the problem. This introduction to the relationships between the thinking of these authors is meant to stimulate further discourse on the role of complex causal entailment in all areas of thought, and how it brings them together in a holistic worldview. The worldview built on complex causality is clearly distinct from that built around simple, direct causality. One important difference is that the impoverished causal entailment that accompanies the machine metaphor in science is unable to give us a clear way to distinguish living organisms from machines. Complex causality finds a dichotomy between organisms, which are closed to efficient cause, and machines, which require entailment from outside. An argument can be made that confusing living organisms with machines, as is done in the worldview using direct cause, makes religion a necessity to supply the missing causal entailment.     

The Rarity of Survival to Old Age Does Not Drive the Evolution of Senescence

The evolution of senescence is often explained by arguing that, in nature, few individuals survive to be old and hence it is evolutionarily unimportant what happens to organisms when they are old. A corollary to this idea is that extrinsically imposed mortality, because it reduces the chance of surviving to be old, favors the evolution of senescence. We show that these ideas, although widespread, are incorrect. Selection leading to senescence does not depend directly on survival to old age, but on the shape of the stable age distribution, and we discuss the implications of this important distinction. We show that the selection gradient on mortality declines with age even in the hypothetical case of zero mortality, when survivorship does not decline. Changing the survivorship function by imposing age independent mortality has no affect on the selection gradients. A similar result exists for optimization models: age independent mortality does not change the optimal result. We propose an alternative, brief explanation for the decline of selection gradients, and hence the evolution of senescence.     

Transmission coupling mechanisms: cultural group selection

The application of phylogenetic methods to cultural variation raises questions about how cultural adaption works and how it is coupled to cultural transmission. Cultural group selection is of particular interest in this context because it depends on the same kinds of mechanisms that lead to tree-like patterns of cultural variation. Here, we review ideas about cultural group selection relevant to cultural phylogenetics. We discuss why group selection among multiple equilibria is not subject to the usual criticisms directed at group selection, why multiple equilibria are a common phenomena, and why selection among multiple equilibria is not likely to be an important force in genetic evolution. We also discuss three forms of group competition and the processes that cause populations to shift from one equilibrium to another and create a mutation-like process at the group level.     

Uexküllian <Emphasis Type="Italic">Umwelt</Emphasis> as science and as ideology: the light and the dark side of a concept

The concept of Umwelt, in particular the interpretation originally developed by Jakob von Uexküll, played an important role in the development of biological thought of the first half of the twentieth century. The theory of Umwelt (Umweltlehre) was one of the most original ideas that appeared in German biology at that time. It was the first attempt to introduce subjectivity into a science about organisms; it laid down the foundations of behavioural research and inspired the development of ethology. However, the theory of Umwelt has also been used to support more sinister activities and even some dangerous ideologies. The concept of Umwelt is of interest not only to historians: within some intellectual circles, it is still broadly used today. Our aim was to analyse the notion’s historic development within the context of biological thought of the first half of the 20th century. In particular, we focus (1) on how the concept was adopted and adapted for various, often widely diverging purposes; (2) on interactions between the Umweltlehre and other contemporary worldviews. We argue that in order to understand the developments that occurred in twentieth century biology, one needs to properly appreciate the role which Umweltlehre played in these. Even more importantly, the Umweltlehre is a worldview that influenced not only science but also politics and social affairs. In this respect it functioned rather like a number of other scientific and ideological frameworks of that time, such as Synthetic Darwinism.     

Stomata: Versatile Sensory Devices but Difficult Experimental Subjects

This study examined what worldviews are present among Dutch students and teachers and how the students cope with scientific knowledge acquired in the biology classroom. Furthermore, we investigated what learning and teaching strategies teachers adopt when they teach about evolution and worldviews. For this survey, 10 schools for higher general secondary education or pre-university level were selected. The data showed that most teachers did not have an articulated learning and teaching strategy. Controversial topics and discussions with students about their own worldviews were ignored in the classroom. Furthermore, the data revealed that students and teachers have a large variety of different worldviews. Some students acknowledged having difficulties coping with the knowledge gained from the classroom, because it contradicted their own worldviews. These results support our hypothesis that there is need for an explicit learning and teaching strategy that supports both teachers and students to teach and learn about evolution in multiple contexts.     

A two level mutation-selection model of cultural evolution and diversity

Cultural evolution is a complex process that can happen at several levels. At the level of individuals in a population, each human bears a set of cultural traits that he or she can transmit to its offspring (vertical transmission) or to other members of his or her society (horizontal transmission). The relative frequency of a cultural trait in a population or society can thus increase or decrease with the relative reproductive success of its bearers (individual’s level) or the relative success of transmission (called the idea’s level). This article presents a mathematical model on the interplay between these two levels. The first aim of this article is to explore when cultural evolution is driven by the idea’s level, when it is driven by the individual’s level and when it is driven by both. These three possibilities are explored in relation to (a) the amount of interchange of cultural traits between individuals, (b) the selective pressure acting on individuals, (c) the rate of production of new cultural traits, (d) the individual’s capacity to remember cultural traits and to the population size. The aim is to explore the conditions in which cultural evolution does not lead to a better adaptation of individuals to the environment. This is to contrast the spread of fitness-enhancing ideas, which make individual bearers better adapted to the environment, to the spread of “selfish” ideas, which spread well simply because they are easy to remember but do not help their individual bearers (and may even hurt them). At the same time this article explores in which conditions the adaptation of individuals is maximal. The second aim is to explore how these factors affect cultural diversity, or the amount of different cultural traits in a population. This study suggests that a larger interchange of cultural traits between populations could lead to cultural evolution not improving the adaptation of individuals to their environment and to a decrease of cultural diversity.     

In vivo linearization and autonomous replication of plasmids containing human telomeric DNA in Aspergillus nidulans

Plasmids containing two inverted 0.6-kb stretches of human telomeric repeats transform Aspergillus nidulans at frequencies characteristic of autonomously replicating vectors. Transformation frequency is not affected when the plasmids are linearized in vitro prior to transformation by cutting between the inverted repeats. Southern analysis reveals the presence of a homogeneous pool of linear plasmid molecules in mycelium of transformants. Addition of the AMA1 plasmid replicator to the telomere-containing plasmids has only a minor effect on transformation. The phenotypic stability of the transformants is low. However, unlike conventional replicative transformants containing AMA1-bearing plasmids, these transformants are prone to spontaneous stabilization which occurs predominantly by conversion of the mutant chromosomal allele of the marker gene to the plasmid-borne allele. The data strongly suggest that telomeric DNA can act as a plasmid replicator. An alternative interpretation is that autonomous replication of linear DNA fragments, in contrast to covalently closed supercoiled molecules, does not require any special replicator sequences. Received: 13 January 1998 / Accepted: 10 June 1998     

Perceptions,paradigms and ethics: A perspective on the social context of environmental issues

The rapid evolution in public perceptions and understandings of environmental issues in Canada has evolved to the point where today such issues are beginning to be seen as cultural issues. The array of environmental and other societal problems is bringing into question the taken-for-granted assumptions or the worldview of cultural paradigm common to all industrialized countries. Many social analysts are suggesting that these problems are inherent in the industrial worldview and can therefore only be resolved by moving onward to another way of making sense of the world around us, and that elements of a new paradigm appear to be emerging. The major characteristics of the industrial worldview are described, and those of an emerging alternate worldview are sketched. Part of this societal questioning is evidenced in a resurgence of interest in environmental ethics but, except for deep ecology, this debate has yet to be linked to the broader discussion of shifting cultural paradigms. The changing social context suggests that there are opportunities to use different policy instruments than regulation that would prevent the occurence of environmental damage in the first place. It also suggests that the active involvement of thoughtful and responsible citizens is essential if the current period of questioning is to lead to a society that is sound and dynamic in ecological and human terms.     

The extended replicator

This paper evaluates and criticises the developmental systems conception of evolution and develops instead an extension of the gene's eye conception of evolution. We argue (i) Dawkin's attempt to segregate developmental and evolutionary issues about genes is unsatisfactory. On plausible views of development it is arbitrary to single out genes as the units of selection. (ii) The genotype does not carry information about the phenotype in any way that distinguishes the role of the genes in development from that other factors. (iii) There is no simple and general causal criterion which distinguishes the role of genes in development and evolution. (iv) There is, however, an important sense in which genes but not every other developmental factor represent the phenotype. (v) The idea that genes represent features of the phenotype forces us to recognise that genes are not the only, or almost the only, replicators. Many mechanisms of replication are involved in both development and evolution. (vi) A conception of evolutionary history which recognises both genetic and non-genetic replicators, lineages of replicators and interactors has advantages over both the radical rejection of the replicator/interactor distinction and the conservative restriction of replication to genetic replication.     

Orientalism in the Documentary Representation of Culture

Structured around the idea that there is a non-linguistic and cross-cultural, possibly biological, basis on which the understanding of pictures rests, this essay looks at the ways whereby images in documentary films challenge the notion of cultural difference. Drawing on Said's Orientalism [1978] and its impact on the basic assumptions of anthropologists, the essay stresses Said's relevance to documentary film theorists, and discusses the work of visual anthropologists and filmmakers influenced by Merleau-Ponty's ideas about the phenomenology of perception. Discussion suggests that the kind of knowledge disclosed by revelatory films represents an important answer to one of the fundamental epistemological issues that Said does not take up in Orientalism, namely the question of the materialization of an “authentic human encounter” not subjugated to the dead book. The essay implies that we should have no objection in principle to the self/other dichotomy when it is used intelligently.     

Cultural transmission can inhibit the evolution of altruistic helping

The study of culturally inherited traits has led to the suggestion that the evolution of helping behaviors is more likely with cultural transmission than without. Here we evaluate this idea through a comparative analysis of selection on helping under both genetic and cultural inheritance. We develop two simple models for the evolution of helping through cultural group selection: one in which selection on the trait depends solely on Darwinian fitness effects and one in which selection is driven by nonreproductive factors, specifically imitation of strategies achieving higher payoffs. We show that when cultural variants affect Darwinian fitness, the selection pressure on helping can be markedly increased relative to that under genetic transmission. By contrast, when variants are driven by nonreproductive factors, the selection pressure on helping may be reduced relative to that under genetic inheritance. This occurs because, unlike biological offspring, the spread of cultural variants from one group to another through imitation does not reduce the number of these variants in the source group. As a consequence, there is increased within-group competition associated with traits increasing group productivity, which reduces the benefits of helping. In these cases, selection for harming behavior (decreasing the payoff to neighbors) may occur rather than selection for helping.     

Spatial patterns and ESS's

The classical idea of an evolutionarily stable strategy (ESS) does not involve any spatial dependence. An evolution equation for analyzing games in a region is suggested and the possibility of spatial patterns is investigated. It is shown that an ESS is so stable that it forbids any spatial dependence but that other equilibria may have patterns associated with them if the dispersion rates are suitably chosen.     

The Role of Complex Formation and Deleterious Mutations for the Stability of RNA-Like Replicator Systems

In the RNA world hypothesis, RNA(-like) self-replicators are suggested as the central player of prebiotic evolution. However, there is a serious problem in the evolution of complexity in such replicators, i.e., the problem of parasites. Parasites, which are replicated by catalytic replicators (catalysts), but do not replicate the others, can destroy a whole replicator system by exploitation. Recently, a theoretical study underlined complex formation between replicators--an often neglected but realistic process--as a stabilizing factor in a replicator system by demonstrating that complex formation can shift the viable range of diffusion intensity to higher values. In the current study, we extend the previous study of complex formation. Firstly, by investigating a well-mixed replicator system, we establish that complex formation gives parasites an implicit advantage over catalysts, which makes the system significantly more vulnerable to parasites. Secondly, by investigating a spatially extended replicator system, we show that the formation of traveling wave patterns plays a crucial role in the stability of the system against parasites, and that because of this the effect of complex formation is not straightforward; i.e., whether complex formation stabilizes or destabilizes the spatial system is a complex function of other parameters. We give a detailed analysis of the spatial system by considering the pattern dynamics of waves. Furthermore, we investigate the effect of deleterious mutations. Surprisingly, high mutation rates can weaken the exploitation of the catalyst by the parasite.     

Dissection of the Beta-Globin Replication-Initiation Region Reveals Specific Requirements for Replicator Elements during Gene Amplification

Gene amplification plays a pivotal role in malignant transformation of human cells. A plasmid with both a mammalian replication-initiation region (IR)/origin/replicator and a nuclear matrix-attachment region (MAR) is spontaneously amplified in transfected cells by a mechanism that involves amplification at the extrachromosomal site, followed by amplification at the chromosomal arm, ultimately generating a long homogeneously staining region (HSR). Several observations suggest that replication initiation from IR sequences might mediate amplification. To test this idea, we previously dissected c-myc and DHFR IRs to identify the minimum sequence required to support amplification. In this study, we applied an improved analysis that discriminates between two amplification steps to the ß-globin RepP IR, which contains separate elements already known to be essential for initiation on the chromosome arm. The IR sequence was required at least for the extrachromosomal amplification step. In addition to the vector-encoded MAR, amplification also required an AT-rich region and a MAR-like element, consistent with the results regarding replicator activity on the chromosome. However, amplification did not require the AG-rich tract necessary for replicator activity, but instead required a novel sequence containing another AG-rich tract. The differential sequence requirement might be a consequence of extrachromosomal replication.     

Models of Replicator Proliferation Involving Differential Replicator Subunit Stability

Several models for the origin of life involve molecules that are capable of self-replication, such as self-replicating polymers composed of RNA or DNA or amino acids. Here we consider a hypothetical replicator (AB) composed of two subunits, A and B. Programs written in Python and C programming languages were used to model AB replicator abundance as a function of cycles of replication (iterations), under specified hypothetical conditions. Two non-exclusive models describe how a reduced stability for B relative to A can have an advantage for replicator activity and/or evolution by generating free A subunits. In model 1, free A subunits associate with AB replicators to create AAB replicators with greater activity. In simulations, reduced stability of B was beneficial when the replication activity of AAB was greater than two times the replication activity of AB. In model 2, the free A subunit is inactive for some number of iterations before it re-creates the B subunit. A re-creates the B subunit with an equal chance of creating B or B′, where B′ is a mutant that increases AB’ replicator activity relative to AB. In simulations, at moderate number of iterations (< 15), a shorter survival time for B is beneficial when the stability of B is greater than the inactive time of A. The results are consistent with the hypothesis that reduced stability for a replicator subunit can be advantageous under appropriate conditions.     

Understanding Language Evolution: Beyond Pan-Centrism

Language does not fossilize but this does not mean that the language's evolutionary timeline is lost forever. Great apes provide a window back in time on our last prelinguistic ancestor's communication and cognition. Phylogeny and cladistics implicitly conjure Pan (chimpanzees, bonobos) as a superior (often the only) model for language evolution compared with earlier diverging lineages, Gorilla and Pongo (orangutans). Here, in reviewing the literature, it is shown that Pan do not surpass other great apes along genetic, cognitive, ecologic, or vocal traits that are putatively paramount for language onset and evolution. Instead, revived herein is the idea that only by abandoning single-species models and learning about the variation among great apes, there might be a chance to retrieve lost fragments of the evolutionary timeline of language.     

How Darwinian is cultural evolution?

Darwin-inspired population thinking suggests approaching culture as a population of items of different types, whose relative frequencies may change over time. Three nested subtypes of populational models can be distinguished: evolutionary, selectional and replicative. Substantial progress has been made in the study of cultural evolution by modelling it within the selectional frame. This progress has involved idealizing away from phenomena that may be critical to an adequate understanding of culture and cultural evolution, particularly the constructive aspect of the mechanisms of cultural transmission. Taking these aspects into account, we describe cultural evolution in terms of cultural attraction, which is populational and evolutionary, but only selectional under certain circumstances. As such, in order to model cultural evolution, we must not simply adjust existing replicative or selectional models but we should rather generalize them, so that, just as replicator-based selection is one form that Darwinian selection can take, selection itself is one of several different forms that attraction can take. We present an elementary formalization of the idea of cultural attraction.     

Reasons to be fussy about cultural evolution

This discussion paper responds to two recent articles in Biology and Philosophy that raise similar objections to cultural attraction theory, a research trend in cultural evolution putting special emphasis on the fact that human minds create and transform their culture. Both papers are sympathetic to this idea, yet both also regret a lack of consilience with Boyd, Richerson and Henrich’s models of cultural evolution. I explain why cultural attraction theorists propose a different view on three points of concern for our critics. I start by detailing the claim that cultural transmission relies not chiefly on imitation or teaching, but on cognitive mechanisms like argumentation, ostensive communication, or selective trust, whose evolved or habitual function may not be the faithful reproduction of ideas or behaviours. Second, I explain why the distinction between context biases and content biases might not always be the best way to capture the interactions between culture and cognition. Lastly, I show that cultural attraction models cannot be reduced to a model of guided variation, which posits a clear separation between individual and social learning processes. With cultural attraction, the same cognitive mechanisms underlie both innovation and the preservation of traditions.     

The multiplier effect: how the accumulation of cultural and social capital explains steep upward social mobility of children of low-educated immigrants

ABSTRACT

We introduce what we have coined the multiplier effect. We explain the steep upward mobility of children of low-educated immigrants by studying how they overcome obstacles on their regular pathway, via alternative routes or through loopholes in the education and labour market system. The idea of the multiplier effect is that they virtually propel themselves forward in their careers. Essential is that each successful step forward offers new possibilities on which they build, thereby accumulating cultural and social capital and multiplying their chances of success. Initial small differences with their less successful co-ethnic peers generate an increasingly wider gap over time. Cultural and social capital theories primarily explain the reproduction of inequalities in society. The multiplier effect explains the breaking of the perpetual cycle of this reproduction, enabling steep upward mobility even when this group does not initially possess the right cultural and social capital to be successful.