Dynamically engaged smiling predicts cooperation above and beyond average smiling levels

Smiling has been conceptualized as a signal of cooperative intent, yet smiles are easy to fake. We suggest that contextually appropriate, dynamically engaged smiling imposes an attentional cost, thereby making engaged smiling a plausible “honest signal” of cooperative intent. To test this hypothesis, we analyzed data from 123 pairs of same-sex strangers having “getting-to-know-you” conversations who subsequently played a one-shot prisoner's dilemma together. We calculated the strength of engagement in smiling using a cross-lagged auto-regressive model for dyadic data. We found that when an individual's partner (the signaler) tended to smile in a more responsive way, that individual (the receiver) was more likely to cooperate. Conversely, when a signaler tended to smile in a less responsive way, the receiver was less likely to cooperate. These effects were present over-and-above the effects of average levels of smiling and self-reported liking, which also predicted likelihood of cooperation. However, dynamically engaged smiling did not predict cooperation on the part of the signaler, suggesting that receivers weight the importance of engagement more highly than they should, or even that engaged smiling might be a manipulative display. These results illustrate how conversational dynamics can influence evolutionary signaling.     

Why Do You Believe in God? Relationships between Religious Belief,Analytic Thinking,Mentalizing and Moral Concern

Prior work has established that analytic thinking is associated with disbelief in God, whereas religious and spiritual beliefs have been positively linked to social and emotional cognition. However, social and emotional cognition can be subdivided into a number of distinct dimensions, and some work suggests that analytic thinking is in tension with some aspects of social-emotional cognition. This leaves open two questions. First, is belief linked to social and emotional cognition in general, or a specific dimension in particular? Second, does the negative relationship between belief and analytic thinking still hold after relationships with social and emotional cognition are taken into account? We report eight hypothesis-driven studies which examine these questions. These studies are guided by a theoretical model which focuses on the distinct social and emotional processing deficits associated with autism spectrum disorders (mentalizing) and psychopathy (moral concern). To our knowledge no other study has investigated both of these dimensions of social and emotion cognition alongside analytic thinking. We find that religious belief is robustly positively associated with moral concern (4 measures), and that at least part of the negative association between belief and analytic thinking (2 measures) can be explained by a negative correlation between moral concern and analytic thinking. Using nine different measures of mentalizing, we found no evidence of a relationship between mentalizing and religious or spiritual belief. These findings challenge the theoretical view that religious and spiritual beliefs are linked to the perception of agency, and suggest that gender differences in religious belief can be explained by differences in moral concern. These findings are consistent with the opposing domains hypothesis, according to which brain areas associated with moral concern and analytic thinking are in tension.     

Indirect reciprocity and the evolution of “moral signals”

Signals regarding the behavior of others are an essential element of human moral systems and there are important evolutionary connections between language and large-scale cooperation. In particular, social communication may be required for the reputation tracking needed to stabilize indirect reciprocity. Additionally, scholars have suggested that the benefits of indirect reciprocity may have been important for the evolution of language and that social signals may have coevolved with large-scale cooperation. This paper investigates the possibility of such a coevolution. Using the tools of evolutionary game theory, we present a model that incorporates primitive “moral signaling” into a simple setting of indirect reciprocity. This model reveals some potential difficulties for the evolution of “moral signals.” We find that it is possible for “moral signals” to evolve alongside indirect reciprocity, but without some external pressure aiding the evolution of a signaling system, such a coevolution is unlikely.     

Threads that Guide or Ties that Bind: William Kirby and the Essentialism Story

Nineteenth-century British entomologist William Kirby is best known for his generic division of bees based on tongues and his vigorous defence of natural theology. Focusing on these aspects of Kirby’s work has lead many current scholars to characterise Kirby as an “essentialist.” As a result of this characterisation, many important aspects of his work, Monographia Apum Angliæ (1802) have been over-looked or misunderstood. Kirby’s religious devotion, for example, have lead some scholars to assume Kirby used the term “type” for connecting an ontological assumption about essences with a creationist assumption about species fixity, which I argue conceals a variety of ways Kirby employed the term. Also, Kirby frequently cautioned against organising a classification system exclusively by what he called “analytic reasoning,” a style of reasoning 20th century scholars often associate with Aristotelian logic of division. I argue that Kirby’s critique of analytic reasoning brought the virtues of his own methodological agenda into sharp relief. Kirby used familiar metaphors in the natural history literature – Ariadne’s thread, the Eleusinian mysteries, and Bacon’s bee and spider metaphors – to emphasise the virtues of building tradition and cooperation in the goals and methodological practices of 19th century British naturalists.     

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.     

Moral and religious influences on the amniocentesis decision

Abstract

As early as 1973 Fletcher documented moral problems families encountered as they struggled with the decision of whether or not to have amniocentesis. In this study we asked 202 women accepting and 50 women rejecting amniocentesis extensive questions about religious beliefs, behaviors, and beliefs about abortion. Members of small Protestant denominations were the most conservative. Catholics and other Protestants were intermediate with smaller differences between these middle groups. Those respondents claiming no religion or one of a non‐Christian denomination were the most liberal. Net predictors of acceptance of amniocentesis included respondents’ support for laws permitting abortion for medical reasons, negative responses about belief in the sanctity of life, having insurance, and the respondents’ political affiliation. Education and religious attendance were the most consistent net predictorsof moral attitudes. We concluded that the amniocentesis decision is influenced by many religious beliefs but is not completely determined by these.     

Collective action in culturally similar and dissimilar groups: an experiment on parochialism,conditional cooperation,and their linkages

This study examines the effects of ingroup favoritism and outgroup hostility (“parochialism”), as well as of conditionally cooperative strategies, in explaining contributions to experimental public goods games. The experimental conditions vary group composition along two culturally inheritable traits (political party preference and religious affiliation) and one trivial, “minimal” trait (birth season). We contrast ingroup, outgroup, and random group conditions and investigate the relation between the own contribution to the public good and the expectations about other group members' behavior in each one of them. We find evidence for ingroup favoritism but no support for a separate tendency towards outgroup hostility. Further, conditional cooperation and ingroup bias are, to some extent, linked. Subjects had higher expectations of the contributions of ingroup members, and their own behavior was more strongly conditioned on other group members' expected behavior in the ingroup conditions. In ingroup contexts, subjects displayed a form of “strong reciprocity” by giving more than they expected others to at high expectation levels but less at low expectation levels. Once these interactions are taken into account, we do not find a direct effect of ingroup bias anymore. We discuss these results in the light of theories of cultural group selection and conclude that too much emphasis may have been laid on direct intergroup conflict. Our results suggest that differential cooperativeness, rather than parochialism, may characterize the behavior of individuals in cultural ingroups and outgroups.     

The balancing of virtues—Muslim perspectives on palliative and end of life care: Empirical research analysing the perspectives of service users and providers

In this paper, I will share findings from a qualitative study that offers a thematic analysis of 76 interviews with Muslim patients and families as well as doctors, nurses, allied health professionals, chaplains and community faith leaders across the United Kingdom. The data show that for many Muslims, Islam—its texts and lived practice—is of central importance when they are deliberating about death and dying . Central to these deliberations are virtues rooted within Islamic theology and ethics, the traditions of adab (virtue) and aqhlaq (proper conduct). Themes analysed include theological and moral understandings around the virtues of hope and acceptance. The study provides an analysis of these themes in relation to the experiences of Muslim patients and families arriving at meaning making around death and dying and how this interfaces with their interaction with biomedicine and healthcare. The study shows that the juxtaposition of different values and moral frameworks require careful negotiation when Muslim patients and families encounter the healthcare system. The study also describes how healthcare professionals and staff of other faiths and no faith encounter Muslim beliefs and practices, and the challenges they face in interpreting virtues and values rooted in faith, especially when these are perceived to be mutually opposed or inconsistent.     

Sex differences in political leadership in an egalitarian society

We test the contribution of sex differences in physical formidability, education, and cooperation to the acquisition of political leadership in a small-scale society. Among forager-farmers from the Bolivian Amazon, we find that men are more likely to exercise different forms of political leadership, including verbal influence during community meetings, coordination of community projects, and dispute resolution. We show that these differences in leadership are not due to gender per se but are associated with men's greater number of cooperation partners, greater access to schooling, and greater body size and physical strength. Men's advantage in cooperation partner number is tied to their participation in larger groups and to the opportunity costs of women's intrahousehold labor. We argue these results highlight the mutual influence of sexual selection and the sexual division of labor in shaping how women and men acquire leadership.     

When will evolution lead to deceptive signaling in the Sir Philip Sidney game?

Sir Philip Sidney games are a widely used model of simple signaling. Johnstone and Grafen [Johnstone, R.A., Grafen, A., 1993. Dishonesty and the handicap principle. Animal Behaviour 46, 759–764] present a version in which the Evolutionarily Stable Strategy (ESS) is for most signalers to “honestly” signal, with a small minority of signalers who “cheat”. This model is among the most frequently cited papers on the topic of “dishonest” signaling and supports the view that signals may be “dishonest” as long as they are “honest on average”. Using genetic algorithms, we demonstrate that another solution exists to the game, an evolutionarily stable set of Nash equilibria in which members of the set never signal and all donors give their resource. Payoffs to players using this set of strategies is greater those when playing the “dishonest” signaling ESS. We demonstrate that a random population is far more likely to evolve to this non-communicating strategy set than the “dishonest” signaling ESS. We also discuss the dynamics of biological game theory models and the advances of genetic algorithms as a heuristic solution method for these models.     

Cooperation and Shared Beliefs about Trust in the Assurance Game

Determinants of cooperation include ingroup vs. outgroup membership, and individual traits, such as prosociality and trust. We investigated whether these factors can be overridden by beliefs about people’s trust. We manipulated the information players received about each other’s level of general trust, “high” or “low”. These levels were either measured (Experiment 1) or just arbitrarily assigned labels (Experiment 2). Players’ choices whether to cooperate or defect in a stag hunt (or an assurance game)—where it is mutually beneficial to cooperate, but costly if the partner should fail to do so—were strongly predicted by what they were told about the other player’s trust label, as well as by what they were told that the other player was told about their own label. Our findings demonstrate the importance for cooperation in a risky coordination game of both first- and second-order beliefs about how much people trust each other. This supports the idea that institutions can influence cooperation simply by influencing beliefs.     

Absence of a Ca response following ammonia activation of sea urchin eggs

Following insemination of sea urchin eggs, both the rate of Ca uptake by the eggs and the rate of Ca efflux from the eggs increase (see text for references). We find that both of these components of the egg's Ca response are absent following partial activation with ammonia. This suggests that the so-called “late events” of fertilization, which are activated by ammonia treatment, are not mediated directly by changes in egg Ca.     

Mental Health: The Search for a Definition

Various attempts to define the concept of “mental health” are examined. Value judgments permeate much mental health literature. Their use militates against obtaining an objective definition, capable of universal application. The acceptance of a definition including a value judgment implies taking an attitude toward a particular society and its social ideals.Present limits of competence only allow us to describe “mental health” conceptually. Such “untechnical” proposals are liable to be confused with “technical” (“scientific”) propositions. Multiple criteria are likely to be helpful in improving our concept of “mental health”.The intrusion of morals into the world of health is discussed as part of the contemporary intellectual dilemma of determined human behaviour versus human responsibility and the reality of moral values.It is suggested that “mental health” might consist simply of an individual''s possession of insight into his own personality, combined with an honest recognition and acceptance of his condition.     

Restoration Goes Wild: A Reply to Throop and Purdom

Throop and Purdom’s proposal for virtues based restoration is consistent with my concept of focal restoration, but their interpretation conflates focal restoration with participatory restoration. We disagree on the meaning of wilderness and on the appropriate underlying relationship between nature and culture, which affects how each of us regards the role of restoration in so‐called wilderness. I prefer the term “wildness” over wilderness precisely because the former locates the power of meaning in process rather than place. The primary metaphors we used to describe the proper role of restoration differ, too. Throop and Purdom prefer “healing,” whereas my preference is for “design” as a way of acknowledging the moral implications of restoration interventions in natural processes.     

Myths of meritocracy: caste,karma and the new racism,a comparative study

The discourse of karma (behaviour), confounded with inherent psychic and material substance of the person/group (guna), was at the heart of India’s caste ideology. This systematic and intuitive, albeit convoluted and phantasmic doctrine was critical to bridge the discrepancy between a pantheistic religious imaginary and the reality of exclusion and abjection. Although “karma” evokes an exotic orient, this ideology is near identical with the ideas of “idleness” and “instant gratification” used to make sense of racial inequities in the contemporary United States. In both cases, the idea of behavioural and moral deficiency is used to justify evident abjection and discrimination, within the frame of an encompassing ideology of social equality. Thus, this use of the notions of “work” and “discipline”, extrapolated to the moral quality of the group or individual, is no passing argument of the “new racism”. It is a proven ploy of assigning blame on the victim.     

Testing theories of secularization and religious belief in the Czech Republic and Slovakia

Several theoretical approaches have been proposed to explain variation in religiosity, including versions of secularization hypotheses, evolved cognitive biases, and cultural transmission. In this paper we test several theories that aim to explain variation in religiosity and compare them in a representative sample collected in the Czech Republic and Slovakia (N = 2022). These two countries represent a natural experiment in religiosity; despite their high level of historical, institutional and cultural similarity, their populations differ markedly in the rate of religious belief. We examine the predictive power of cognitive biases (anthropomorphism, dualism, teleology, mentalizing, and analytic thinking); institutional insecurity; and exposure to credibility displays of belief in childhood on various factors of religious belief. We find that individual differences in cognitive biases predicted 8% of the variance belief in God, but predicted 21% of the variance in paranormal beliefs and almost no variance in religious participation. Perceived institutional insecurity explains little variance in any of these variables, but cultural transmission, measured as exposure to credibility enhancing displays (CREDs) and church attendance in childhood, predicted 17% of the variance in belief in God and 30% of religious participation, and mediated 70% of the difference between these two countries in belief in God and 80% of the difference in religious practice. These findings suggest cognitive biases may explain the existence of belief in the supernatural generally, but cultural transmission through credible belief displays is a more plausible explanation for why people adopt and maintain a specific set of religious beliefs and practices.     

A Review of Undergraduate Evolution Education in U.S. Universities: Building a Unifying Framework

Despite a considerable amount of scientific evidence, evolution is still a highly controversial issue in American education. This review analyzes studies that investigate the relationship between evolution education, the nature of science, and religious beliefs in U.S. universities. We performed a comprehensive literature search focusing on publications that analyzed and compared at least two of the following constructs: understanding of evolutionary theory (ET), acceptance of ET, instruction in ET, prior exposure to ET, religious beliefs, understanding the nature of science, and understanding of scientific theories. Here, we examine publications for consistent relationships among constructs across studies and discuss the most commonly cited education strategies for teaching evolution in higher education. Based on the literature, we find that instruction has a significant and positive effect on acceptance and understanding of ET; acceptance and understanding, however, are not directly related. We also find that the relationship between acceptance of ET and religious beliefs is unclear and needs further research. Through reviewing 15 published studies, we find that the primary problems associated with undergraduate evolution education research are: small sample size, varying methodologies, lack of statistical analysis, inappropriate use of constructs, and lack of continuity among studies. This review exposes the need for a unifying framework and development of experts in this field to investigate and understand the factors that affect evolution education at U.S. universities.     

Recent trends in evolutionary ethics: greenbeards!

In recent years, there has been growing awareness among evolutionary ethicists that systems of cooperation based upon “weak” reciprocity mechanisms (such as tit-for-tat) lack scalability, and are therefore inadequate to explain human ultrasociality. This has produced a shift toward models that strengthen the cooperative mechanism, by adding various forms of commitment or punishment. Unfortunately, the most prominent versions of this hypothesis wind up positing a discredited mechanism as the basis of human ultrasociality, viz. a “greenbeard.” This paper begins by explaining what a greenbeard is, and why evolutionary theorists are doubtful that such a mechanism could play a significant role in explaining human prosociality. It goes on to analyze several recent philosophical works in evolutionary ethics, in order to show how the suggestion that morality acts as a commitment device tacitly relies upon a greenbeard mechanism to explain human cooperation. It concludes by showing how some early scientific models in the “evolution of cooperation” literature, which introduced punishment as a device to enhance cooperation, also tacitly relied upon a greenbeard mechanism.     

Cooperation: The roles of interpersonal value and gratitude

Here we examine the roles of interpersonal valuation and gratitude in the formation of cooperative relationships. Building on prior work, we draw on the concept of a welfare tradeoff ratio (WTR), an internally computed index of the extent to which one person values another person's welfare relative to his or her own. We test several predictions regarding the effects of benefit delivery on changes in WTR, gratitude, and subsequent cooperation. We show that benefit delivery by a stranger: (i) raises the beneficiary's valuation of the stranger's welfare, (ii) predicts downstream cooperative behavior by the beneficiary toward the stranger, and (iii) is coincident with beneficiaries' expressions of gratitude. We find evidence that cooperation and gratitude, while both sparked via benefit delivery and both underpinned by estimates of welfare valuation, are nevertheless produced in parallel via different paths. Specifically, the updated magnitude—not the initial magnitude or degree of change—of a beneficiary's WTR toward a stranger predicts the beneficiary's downstream cooperative behavior. By contrast, the extent to which the beneficiary's WTR positively changes—and not the initial or updated WTR magnitude—predicts gratitude production, a feature proposed to reinforce the benefactor's actions and foreshadow future cooperative intent on the part of the beneficiary. Taken together, our findings point to the possibility that cooperative behavior might operate via internal estimates of welfare valuation, and that gratitude signals benefit reception and the intent to engage in a cooperative relationship.