In this article we argue for an extension of Pere Alberch’s notion of developmental morphospace into the realm of cognition and introduce the notion of cognitive phenotype as a new tool for the evolutionary and developmental study of cognitive abilities.

Recent research in the cognitive science of religion suggests that humans intuitively believe that others survive death. In response to this finding, three cognitive theories have been offered to explain this: the simulation constraint theory (Bering, Citation2002); the imaginative obstacle theory (Nichols, Citation2007); and terror management theory (Pyszczynski, Rothschild, & Abdollahi, 2008). First, I provide a critical analysis of each of these theories. Second, I argue that these theories, while perhaps explaining why one would believe in his own personal immortality, (...) leave an explanatory gap in that they do not explain why one would intuitively attribute survival of death to others. To fill in the gap, I offer a cognitive theory based on offline social reasoning and social embodiment which provides for the belief in an eternal social realm in which the deceased survive—the afterlife. (shrink)

The aim of this contribution is to broaden the concept of musical meaning from an abstract and emotionally neutral cognitive representation to an emotion-integrating description that is related to the evolutionary approach to music. Starting from the dispositional machinery for dealing with music as a temporal and sounding phenomenon, musical emotions are considered as adaptive responses to be aroused in human beings as the product of neural structures that are specialized for their processing. A theoretical and empirical background is provided (...) in order to bring together the findings of music and emotion studies and the evolutionary approach to musical meaning. The theoretical grounding elaborates on the transition from referential to affective semantics, the distinction between expression and induction of emotions, and the tension between discrete-digital and analog-continuous processing of the sounds. The empirical background provides evidence from several findings such as infant-directed speech, referential emotive vocalizations and separation calls in lower mammals, the distinction between the acoustic and vehicle mode of sound perception, and the bodily and physiological reactions to the sounds. It is argued, finally, that early affective processing reflects the way emotions make our bodies feel, which in turn reflects on the emotions expressed and decoded. As such, there is a dynamic tension between nature and nurture, which is reflected in the nature-nurture-nature cycle of musical sense-making. (shrink)

This paper argues that humans possess unique cognitive abilities due to the presence of a functional system that exists in the human brain that is absent in the non-human brain. This system, the frontal feedback system, was born in the hominin brain when the great phylogenetic expansion of the prefrontal cortex relative to posterior sensory regions surpassed a critical threshold. Surpassing that threshold effectively reversed the preferred direction of information flow in the highest association regions of the neocortex, producing the (...) frontal feedback system. This reversal was from the caudo-rostral bias characteristic of non-human, or pre-human, brain dynamics to a rostro-caudal bias characteristic of modern human brain dynamics. The frontal feedback system works through frontal motor routines, or action schemes, manipulating the release and reconstruction of stored sensory memories in posterior sensory areas. As an obligatory feature of frontal feedback, a central character, or self, emerges within this cortical network that manifests itself as agent in these reconstructions as well as in the experience of sensory perceptions. Dynamical-systems modeling of cortical interactions is combined in the paper with recent neuroimaging studies of “resting-state” brain activity to bridge the gap between microscopic and macroscopic levels of cortical behavior. This synthesis is used to support the proposal of an information flow reversal occurring in the hominin brain and also to explain how such a reversal generates the wide variety of cognitive and experiential phenomena that many consider to be uniquely human. (shrink)

This paper aims to defend the common-sense view that we exempt compulsive agents from responsibility to the extent that they are unable to choose what they do and hence they cannot control their actions by their choices. This view has been challenged in a seminal paper by Gary Watson, who claimed that akratic agents lack control in the same sense but they are responsible nonetheless. In the first part of the paper, I critically examine the arguments Watson advances for this (...) claim first in his original paper and then in some more recent works. I conclude that his account is based on the widely held assumption that both compulsive behavior and weakness of the will must be understood as a direct result of some inner motivational conflict. In the second part, I argue for an alternative understanding of the difference between weakness and compulsion. My claim is that compulsion is a cognitive rather than a motivational deficiency, since the compulsive, unlike the weak-willed, does not desire to perform the action which she actually performs. Furthermore, I argue that compulsive agents cannot control their actions by their choices because they have a distorted view of their own actional abilities. In the final part of the paper, I discuss a consequence of this account to the conditional analysis of free will as a condition of responsibility. (shrink)

The author introduces and critically analyzes two recent, curious findings and their accompanying explanations regarding how the folk intuits the capabilities of the dead and those in a persistent vegetative state. The dead are intuited to survive death, whereas PVS patients are intuited as more dead than the dead. Current explanations of these curious findings rely on how the folk is said to conceive of death and the dead: either as the annihilation of the person, or that person’s continuation as (...) a disembodied being. The author argues that these two conceptions are incompatible and inconsistent with each other and the evidence. Contrariwise, the author argues that the folk intuition about dead-survivors and the living dead are more easily explained by appealing to cross-culturally established concepts: the folk biological concept of death the existential concept of death, and the concept of social death. (shrink)