Runaway social selection resulting from partner choice may have shaped aspects of human cooperation and complex sociality that are otherwise hard to account for. Social selection is the subtype of natural selection that results from the social behaviors of other individuals. Competition to be chosen as a social partner can, like competition to be chosen as a mate, result in runaway selection that shapes extreme traits. People prefer partners who display valuable resources and bestow them selectively on close partners. The (...) resulting phenotypic covariance between displays and preferences gives fitness advantages to both, creating runaway selection that could shape a whole suite of prosocial traits including altruism, moral capacities, empathy, and theory of mind. Even though they give a net fitness benefit, traits at the endpoint of runaway social selection can have substantial deleterious effects on other traits such as viability, ability to accumulate resources, or vulnerability to mental disorders. Social selection forces arising from self-interested partner choices may be an invisible hand that shaped capacities for commitment, altruism, and other prosocial capacities of the human social brain. (shrink)

Emotions can be explained as specialized states, shaped by natural selection, that increase fitness in specific situations. The physiological, psychological, and behavioral characteristics of a specific emotion can be analyzed as possible design features that increase the ability to cope with the threats and opportunities present in the corresponding situation. This approach to understanding the evolutionary functions of emotions is illustrated by the correspondence between (a) the subtypes of fear and the different kinds of threat; (b) the attributes of happiness (...) and sadness and the changes that would be advantageous in propitious and unpropitious situations; and (c) the social emotions and the adaptive challenges of reciprocity relationships. In addition to addressing a core theoretical problem shared by evolutionary and cognitive psychology, explicit formulations of the evolutionary functions of specific emotions are of practical importance for understanding and treating emotional disorders. (shrink)

This article develops a detailed, empirically driven analysis of the nature of the transition costs incurred in becoming disabled. Our analysis of the complex nature of these costs supports the claim that it can be wrong to cause disability, even if disability is just one way of being different. We also argue that close attention to the nature of transition costs gives us reason to doubt that well-being, including transitory impacts on well-being, is the only thing that should determine the (...) wrongness of causing or removing disability. Non-welfare considerations also defeat the claim that it is always wrong to cause disability. The upshot of these conclusions is that closer attention to the nature of transition costs supports disabled people who strenuously contest the assumption that their well-being is lower than nondisabled people. It also suggests that, in addition, disabled people should contest their opponents’ narrow account of how we should make ethical decisions regarding causing or failing to prevent disability. (shrink)

The Human Genome Project showed that there is signifcant genetic variation within the population. Current research is accumulating large databases that may reveal genetic variations associated with disease or health risks, even if not intended as part of the study design. These incidental fnd-ings create legal, ethical, and fnancial challenges for researchers. Current federal and international guidelines are not adequate. Plans for dealing with incidental fndings need to be established in the study design and reviewed and approved by the Institutional (...) Review Board. (shrink)

Medical practice is poised to incorporate genomescale testing into treatment decisions. However, broad genome testing in laboratories may lead to discoveries not anticipated, yet highly significant to the health of the patient. Understanding the complexity of our genome and its relationship to our health is an overwhelming task. Currently, much of the effort to unravel this complexity is in the realm of research. However, researchers are often neither qualified nor prepared to deal with incidental findings of genetic abnormalities that influence (...) health and disease. These incidental observations, referred to recently by Issac Kohane et al. as the “incidentalome,” may lead to complex legal, ethical, and financial problems that may seriously complicate the role of the research community in medical genomics. Currently, most genetics researchers, while aware of the potential for incidental findings, simply do not want to deal with them. (shrink)

Recent studies indicate that the processing of an unexpected word is costly when the initial, disconfirmed prediction was strong. This penalty was suggested to stem from commitment to the strongly predicted word, requiring its inhibition when disconfirmed. Additional studies show that comprehenders rationally adapt their predictions in different situations. In the current study, we hypothesized that since the disconfirmation of strong predictions incurs costs, it would also trigger adaptation mechanisms influencing the processing of subsequent strong predictions. In two experiments, participants (...) made speeded congruency judgments on two-word phrases in which the first word was either highly constraining or not. We manipulated the proportion of disconfirmed predictions in highly constraining contexts between participants. The results provide additional evidence of the costs associated with the disconfirmation of strong predictions. Moreover, they show a reduction in these costs when participants experience a high proportion of disconfirmed strong predictions throughout the experiment, indicating that participants adjust the strength of their predictions when strong prediction is discouraged. We formulate a Bayesian adaptation model whereby prediction failure cost is weighted by the participant’s belief about the likelihood of encountering the expected word, and show that it accounts for the trial-by-trial data. (shrink)

An established ethical principle of biomedical research involving human subjects stipulates that risk to subjects should be proportionate to an experiment’s potential benefits. Sometimes this principle is imprecisely stated as a requirement that ‘risks and benefits’ be balanced. First, it is noted why this language is imprecise. Second, the persistence of such language is attributed to how it functions as a rhetorical trope. Finally, an argument is made that such a trope is infelicitous because it may not achieve its intended (...) persuasive purposes. More importantly, it should be avoided because it masks the important role that chance plays in clinical research. Risk is the possibility of harm. As a precondition of harm it is unintended and undesirable in projects of biomedical research. It requires ethical vigilance. As a vehicle of chance, however, it is both intended and desirable. It requires methodological appreciation. (shrink)

During the mid-1970s the extraordinarily dangerous style of free solo climbing emerged in the collective practice of a small community of “Stonemaster” climbers actively developing new climbing routes and the new “free” style of roped climbing in what is now Joshua Tree National Park, California. While its emergence might be interpreted as an affectively-driven, macho embodied social semiotic or ethnomotricity, in actuality the evolution of free soloing in the case of Stonemaster-era climbing at Joshua Tree may be more accurately understood (...) as the logical consequence of an intensive regime of practice in which climbers developed a near absolute bodily familiarity with certain climbing routes. Eventually, the reasonableness of climbing with little and even no protection on a subset of these routes became self-evident and conventional. Free soloing, in the semiotic perspective of the later Peirce, manifested as a Normal Logical Interpretant in the Joshua Tree landscape. It embodied the living definition of self-controlled conduct, and the Symbols it cultivated testified persuasively to the growth of a creative corporeal intelligence actualizing near absolute degrees of free will. (shrink)

Most attempts to craft a definition of disease seem to have tackled two tasks simultaneously: 1) trying to create a series of inclusion and exclusion criteria that correspond to medical usage of the word disease and 2) using this definition to understand the essence of what disease is. The first task has been somewhat accomplished, but cannot reach closure because the concept of “disease” is based on a prototype, not a logical category. The second task cannot be accomplished by deduction, (...) but only by understanding how the body works and what each component is for, in evolutionary detail. An evolutionary view of the origins of the body and its vulnerabilities that result in disease provides an objective foundation for recognizing pathology. Our social definition of disease will remain contentious, however, because values vary, and because the label “disease” changes judgments about the moral status of people with various conditions, and their rights to medical and social resources. (shrink)

The first ever description of how evolutionary principles can be applied to questions of health and sickness.

My initial task in this essay is to identify precisely the original philosophical import of philosophical renections about religion. Next I outline their changing natures and interrelations in the works of exemplary figures from the history of Western religious thought. Finally I argue that the relative desuetude of the traditional forms of apology and speculalion is emblemalic of the present faring of philosophy as a form of cultural discourse.

My initial task in this essay is to identify precisely the original philosophical import of philosophical renections about religion. Next I outline their changing natures and interrelations in the works of exemplary figures from the history of Western religious thought. Finally I argue that the relative desuetude of the traditional forms of apology and speculalion is emblemalic of the present faring of philosophy as a form of cultural discourse.

Some philosophers argue that a commitment to religious pluralism precludes the affirmation and encouragement of religious conversions on the grounds that decisions to convert are rationally unwarranted and, thus, their encouragement is ethically suspect. I challenge this view; furthermore, I contend that a proper understanding of religious conversion from a Christian and pluralistic point of view requires instead the identification of pluralism’s multiple meanings, i.e., as a descriptive category, a philosophical position, and an ideological construct.

Some philosophers argue that a commitment to religious pluralism precludes the affirmation and encouragement of religious conversions on the grounds that decisions to convert are rationally unwarranted and, thus, their encouragement is ethically suspect. I challenge this view; furthermore, I contend that a proper understanding of religious conversion from a Christian and pluralistic point of view requires instead the identification of pluralism’s multiple meanings, i.e., as a descriptive category, a philosophical position, and an ideological construct.

Progress in emotions research requires understanding why debate about the general nature of emotions remains intractable. Much confusion arises from proposals that offer one of the four different kinds of biological explanation, without recognizing the need for other three. More arises from tacitly thinking of emotions as products of design, when they are actually organically complex products of natural selection. Finally, debate persists because of categorizing emotions by functions, instead of recognizing that each emotion was shaped by the adaptive challenges (...) posed by a recurring situation. No general explanation of the kind usually sought for emotions exists, however progress is possible if we study emotions as organically complex partially differentiated constellations of changes that have been useful in certain situations. (shrink)

Acupoint Biophoton Emissions Testing (ABET), an alternative diagnostic technique used by practitioners of Traditional Chinese Medicine, illustrates a case of non-linguistic Delome-level semiosis that is understood to form an interface between endosemiotic and linguistic semiotic levels of human (bio-)communication. Performed manually, the technique employs an array of Hypoiconic and Indexical Symbols that, when used in combination, enable practitioners to “listen in” and learn with biocommunicational processes, re-embodying them in a manner that renders them available to conscious recognition and linguistic representation. (...) The Delome formations of the ABET technique afford the gradual accumulation and transformation of practitioner understanding through sign co-performances that achieve triadic relationality mediationally—prefiguring fully representational forms of learning. They demonstrate embodied capacities for pattern recognition, coordination, exploration, articulation, explication and self-governance that may have evolved in advance of representational sign formations, setting the evolutionary stage for them. (shrink)

Game theory has progressed from analysis of one-move games between two rational agents, to iterated n-person games in which strategies evolve, and actors use prior experience to coordinate their moves. The next step in this direction is to analyse commitment strategies. An individual can influence others by announcing his or her commitment to a future act that would not be in his or her best interests. Spiteful threats can coerce others. Promises to aid someone when nothing can be reciprocated can (...) create deep relationships. Such strategies are inherently paradoxical because the maximum payoff comes from not having to follow through on the commitment, and this is made more likely by expensive signalling of commitments to outlandish threats and promises whose plausibility declines with their magnitude. Nonetheless, the fitness benefits of subjective commitment are substantial and may well have shaped human capacities for revenge and spite, as well as deep attachment and genuine morality. (shrink)

Discussions on the ethics and regulation of clinical research have a great deal to say about the responsibilities of investigators, sponsors, research institutions and institutional review boards, but very little about the responsibilities of research participants. In this article, we discuss the responsibilities of participants in clinical research. We argue that competent adult participants are responsible for complying with study requirements and fulfilling other obligations they undertake when they make an informed choice to enrol in a study. These responsibilities are (...) based on duties related to promise-keeping, avoiding harm to one's self or others, beneficence and reciprocity. Investigators and research staff should inform participants about their responsibilities during the consent process, and should stress the importance of fulfilling study requirements. They should address any impediments to compliance, and they may provide participants with financial incentives for meeting study requirements. In very rare cases, coercive measures may be justified to prevent immanent harm to others resulting from non-compliance with study requirements. (shrink)

Respecting patient autonomy through the process of soliciting informed consent is a cornerstone of clinical ethics. In pediatrics, until a child becomes an adult or legally emancipated, that ethical tenet takes the form of respect for parental decision-making authority. In instances of respecting religious beliefs, doing so is not always apparent and sometimes the challenge lies not only in the healthcare provider’s familiarity of religious restrictions but also their knowledge of medical interventions themselves which might conflict with those restrictions. We (...) examine a case of a newborn receiving animal-derived surfactant, a common scenario in neonatology, and present considerations for providers to weigh when confronting when such an intervention might conflict with parent’s religious beliefs. We end with strategizing ways to address this issue as a medical community. (shrink)

Ness, John We are now well into the second century since scientific knowledge has advanced such that a belief in a god or gods to explain the universe, life, humans and morality, is entirely unnecessary. It contradicts all evidence and is even patently absurd. Over the last 100 years, most western countries have witnessed a decline in the god belief of around 2-5% per decade from an almost 100% rate in 1900. Nevertheless the belief persists amongst all levels of society (...) although there is some correlation between higher levels of education and a lack of belief in god. There have been various attempts to explain this persistence of belief, ranging from the somewhat discredited discovery of the 'god spot' in the brain through to intergenerational influences, especially mothers on children, to the institutional power of religions and the basic human search for meaning or even religion as opium as Marx unkindly put it. (shrink)

Sex differences in mortality rates stem from genetic, physiological, behavioral, and social causes that are best understood when integrated in an evolutionary life history framework. This paper investigates the Male-to-Female Mortality Ratio (M:F MR) from external and internal causes and across contexts to illustrate how sex differences shaped by sexual selection interact with the environment to yield a pattern with some consistency, but also with expected variations due to socioeconomic and other factors.

Strong recent selection for social cognition may well explain the persistence of genes that predispose to schizophrenia. The specific mechanism responsible may be a skewed fitness function in which selection pushes the mean for advantageous mental traits perilously close to a “fitness cliff” where the system fails catastrophically in some individuals.

This paper examines four retellings of the Arthurian legend of Guinevere and Lancelot from a bio-evolutionary perspective. The historical and social conditions which provide contexts for the retellings are described, and those conditions are related to underlying male and female reproductive strategies. Since the authors of the selected texts, Chrétien de Troyes, Thomas Malory, Alfred Lord Tennyson, and William Morris, are all male, the assumption is made that these versions of the legend reflect male reproductive preoccupations and encode male attitudes (...) toward femaleness in general and toward female adultery in particular. (shrink)

Genes are ‘selfish’ in that they make organisms whose behaviours are shaped, necessarily, to benefit their genes. But altruism and selfishness as we usually think of them have little to do with ‘evolutionary altruism’ and ‘evolutionary selfishness', and the use of these phrases has given rise to much confusion. The most pernicious is the false conclusion that individual altruism is impossible unless it has been shaped by group selection. In fact, human altruism and morality are shaped by genes because individuals (...) with these capacities have a fitness advantage. The advantage may come from sexual selection, social selection, or the advantages of a capacity for commitment, as well as from cooperation, and kin selection. Ironically, morality may be a metaphor so powerful that it inhibits careful thinking precisely because our brains are wired by natural selection to see the world in terms of good and evil. (shrink)