In recent years, much has been learned about the strategic and organizational contexts of suicide attacks. However, motivations of the agents who commit them remain difficult to explain. In part this is because standard models of social learning as well as Durkheimian notions of sacrificial behavior are inadequate in the face of the actions of human bombers. In addition, the importance of organizational structures and practices in reinforcing commitment on the part of suicide recruits is an under-explored factor in many (...) analyses. This essay examines the potential applicability of evolutionary models of altruism to the understanding of commitment to suicide on the part of terrorist organizational recruits. Three evolutionary models of sacrificial behavior in nonhuman species and many categories of human behavior are explored cross-organizationally: reciprocity, inclusive fitness theory, and induced altruism. Reciprocal altruism is unlikely to be a major motivator in suicide attacks because the costs exhibited by attackers are too high to be adequately compensated. However, the role of evolved self-deception in perceptions of personal death, and thus of rewards in the afterlife, is potentially illuminating. Inclusive fitness theory can help explain the motivations of attackers because rewards to kin often are offered by organizations to suicide recruits. However, suicide bombers also often act out of revenge for the loss of or injury to relatives, and inclusive fitness theory generally, as well as more specific theoretical models of retaliatory aggression, may not adequately account for the bombers' actions. Predictions from induced altruism theory appear to be well supported because suicide terror organizations tend to be tightly structured around practices intended to maintain and reinforce commitment though the manipulation of kinship-recognition cues. (shrink)

Terminology within the biological sciences gets its import not just from semantic meaning, but also from the way it functions within the rhetorics of the various disciplinary practices. The ‘sociobiology’ of human behavior inherits three distinct rhetorics from the genetic disciplines. Sociobiologists use population genetic, biometrical genetic, and molecular genetic rhetorics, without acknowledging the conceptual and experimental constraints that are assumed by geneticists. The eclectic blending of these three rhetorics obscures important differences of context and meaning. Sociobiologists use foundational terms (...) in genetics, such as ‘gene’, ‘fitness’, ‘evolution’, ‘heritability’, ‘trait’ and ‘polygenic inheritance’, in starkly different ways from geneticists, while basing their analysis of human behavior on the implied authority of genetics. As a free‐floating ‘gene talk’ moves across different disciplinary contexts, and before different audiences, it takes the form of an over‐simplified and misleading arch‐determinism. The result is widespread application of vague, incomplete, and distorted biological theory. If most sociobiologists, do not deliberately promote biological determinism, still less a political agenda, there is ample evidence that they misconstrue the implications of the genetic language that they borrow. (shrink)

Research in various disciplines has highlighted that humans are uniquely able to solve the problem of cooperation through the informal mechanisms of reputation and gossip. Reputation coordinates the evaluative judgments of individuals about one another. Direct observation of actions and communication are the essential routes that are used to establish and update reputations. In large groups, where opportunities for direct observation are limited, gossip becomes an important channel to share individual perceptions and evaluations of others that can be used to (...) condition cooperative action. Although reputation and gossip might consequently support large-scale human cooperation, four puzzles need to be resolved to understand the operation of reputation-based mechanisms. First, we need empirical evidence of the processes and content that form reputations and how this may vary cross-culturally. Second, we lack an understanding of how reputation is determined from the muddle of imperfect, biased inputs people receive. Third, coordination between individuals is only possible if reputation sharing and signaling is to a large extent reliable and valid. Communication, however, is not necessarily honest and reliable, so theoretical and empirical work is needed to understand how gossip and reputation can effectively promote cooperation despite the circulation of dishonest gossip. Fourth, reputation is not constructed in a social vacuum; hence we need a better understanding of the way in which the structure of interactions affects the efficiency of gossip for establishing reputations and fostering cooperation. (shrink)

Teleosemantics is the view that mental content depends on etiological function. Moral adaptationism is the view that human morality is an evolved adaptation. Jointly, these two views offer new venues for naturalist metaethics. Several authors have seen, in the conjunction of these views, the promise of assigning naturalistically respectable descriptive content to moral judgments. One such author is Neil Sinclair, who has offered a blueprint for how to conduct teleosemantic metaethics with the help of moral adaptationism. In this paper, I (...) argue that the prospects for assigning descriptive content to moral judgments on the basis of teleosemantics are bad. I develop my argument in dialogue with Sinclair’s paper and argue that, although Sinclair’s account of the evolution of morality is plausible, the teleosemantic account of the descriptive content of moral judgments which he bases thereon suffers from crucial shortcomings. I argue further that, given some minimal plausible assumptions about the evolution of morality made by Sinclair, no assignment of descriptive content is possible. Contrary to prevailing assumptions, the combination of moral adaptationism and teleosemantics suggests that moral judgments lack descriptive content. (shrink)

Evolutionary theory provides the biological sciences, with a fundamental and powerful model to explain the emergence of cooperative behavior. A detailed explanation for the existence of cooperation between related individuals is provided by the theory of kin selection. However, one cannot explain examples of apparent altruism through kin selection, because in these cases unrelated individuals interact. In my dissertation I have tested empirically new models and predictions of how cooperation between unrelated humans can be established. This research is especially important (...) because we interact in a close net of relationships, where cooperation between unrelated individuals plays one of the main roles. Modern human societies are impossible to imagine without cooperation between unrelated individuals. By identifying the circumstances under which cooperation is stable between unrelated individuals, we would be provided with intellectual tools to positively influence the deciding factors by alternating the circumstances accordingly. (shrink)

We examine and test alternative models for explaining the relationships between resource stress, beliefs that gods and spirits influence weather, and customary beyond-household sharing behavior. Our model, the resource stress model, suggests that resource stress affects both sharing as well as conceptions of gods’ involvement with weather, but these supernatural beliefs play no role in explaining sharing. An alternative model, the moralizing high god model, suggests that the relationship between resource stress and sharing is at least partially mediated by religious (...) beliefs in moralizing high gods. We compared the models using a worldwide sample of 96 cultures from the Standard Cross-Cultural Sample, newly coded data on supernatural involvement with weather, and previously coded data on food and labor sharing. We conducted three types of analysis: multilevel and society-level regressions, and mediational path modeling using Monte Carlo simulations. Resource stress shows a robust effect on beliefs that high gods are associated with weather, that superior gods help the food supply through weather, and that minor spirits hurt the food supply through weather. Resource stress also predicts greater belief in moralizing high gods. However, no form of high god belief that we test significantly predicts more sharing. Mediational models suggest the religious beliefs do not significantly explain why resource stress is associated with food and labor sharing. Our findings generally accord with the view that resource stress changes religious belief and has a direct effect on sharing behavior, unmediated by high god beliefs. (shrink)

Moral licensing theory posits that individuals who initially behave morally may later display behaviors that are immoral, unethical, or otherwise problematic. While previous literature mainly focused on individual moral licensing, the influences from the social environment have barely been investigated. To address this issue, the present paper develops a conceptual framework of social moral licensing and outlines two main avenues for future research via six propositions. The first avenue entitled “the conspicuousness of moral licensing” considers moral licensing that comes into (...) play when people are observed by others. The second avenue entitled “the relativity of moral licensing” focusses on social comparisons between individuals, their ingroups and outgroups. Specific and testable social moral licensing effects are derived in both avenues. By doing so, this paper outlines promising directions for future studies in this new research stream. (shrink)

We describe the results of an experiment testing for the presence of strong altruism among Christians in New Zealand. The study examined anonymous participant generosity to cohort. We found that in modified dictator games, anonymous Christians in New Zealand gave significantly more to Canadian Christians than anonymous New Zealand citizens gave to their fellow citizens. The gifting opportunities occurred after anonymous benefactors observed recipients willingly undertake costly acts of group commitment. We found that mean gifting after witnessing a fellow group (...) member metaphorically "fall on a hand grenade" to punish a member of an out-group was almost four times greater in the Christian group than it was in the New Zealand control. Our data support the hypothesis that religious altruism exists and is especially strong among Christians in New Zealand. The data also weakly support a multi-level selection hypothesis for the evolution of religious altruism. (shrink)

How can cooperation be achieved between self-interested individuals in commonly-occurring asymmetric interactions where agents have different positions? Should agents use the same strategies that are appropriate for symmetric social situations? We explore these questions through the asymmetric interaction captured in the indefinitely repeated investment game (IG). In every period of this game, the first player decides how much of an endowment he wants to invest, then this amount is tripled and passed to the second player, who finally decides how much (...) of the tripled investment she wants to return to the first player. The results of three evolutionary studies demonstrate that the best-performing strategies for this asymmetric game differ from those for a similar but symmetric game, the indefinitely repeated Prisoner’s dilemma game. The strategies that enable cooperation for the asymmetric IG react more sensitively to exploitation, meaning that cooperation can more easily break down. Furthermore, once cooperation has stopped, it is much more difficult to reestablish than in symmetric situations. Based on these results, the presence of asymmetry in an interaction appears to be an important factor affecting adaptive behavior in these common social situations. (shrink)

Life history data, attractiveness ratings of male photographs, and attitudes towards partnership and child-rearing of 321 women were used to test four evolutionary models (quantitative reproductive strategy, male short-age, polygyny indication, and maternal reproductive interests) which attempt to explain the influence of family composition on reproductive strategies. Links between early menarche and other markers of reproductive strategy were investigated. Childhood stress and absence of a father figure, whether genetically related or not, were found to have accelerated menarche whereas having younger (...) siblings decelerated it. Early menarche was associated with attractiveness ratings, the number of partners desired for the immediate future, and the early onset of intimate relationships. It was not linked with sociosexual orientation, mate choice criteria, and investment in the subjects’ own children, but these three markers were interrelated. The implications of the findings for the four evolutionary models are discussed. (shrink)

Reciprocity theory (RT) and costly signaling theory (CST) provide different explanations for the high status of pro-community altruists: RT proposes that altruists are positively and negatively sanctioned by others, whereas CST proposes that altruists are attractive to others. Only RT, however, is beset by first- and higher-order free rider problems, which must be solved in order for RT to explain status allocations. In this paper, several solutions to RT’s free rider problems are proposed, and data about status allocations to Ecuadorian (...) Shuar pro-community altruists are analyzed in light of RT and CST. These data confirm that perceived pro-community altruists are indeed high status and suggest that (1) community residents skillfully monitor the altruism of coresidents, (2) residents who engage in opportunities to broadcast desirable qualities are high status only to the extent that they are considered altruistic, and (3) individuals who sanction coresidents based on coresidents’ contributions to the community are themselves relatively high status. To a greater extent than CST, RT straightforwardly predicts all of these results. (shrink)

Coalitions and alliances are core aspects of human behavior. All societies recognize alliances among communities, usually based in part on kinship and marriage. Aggression between groups is ubiquitous, often deadly, fueled by revenge, and can have devastating effects on general human welfare. Given its significance, it is surprising how little we know about the neurobiological and hormonal mechanisms that underpin human coalitionary behavior. Here we first briefly review a model of human coalitionary behavior based on a process of runaway social (...) selection. We then present several exploratory analyses of neuroendocrine responses to coalitionary social events in a rural Dominican community, with the objective of understanding differences between in-group and out-group competition in adult and adolescent males. Our analyses indicate: (1) adult and adolescent males do not elevate testosterone when they defeat their friends, but they do elevate testosterone when they defeat outsiders; (2) pre-competition testosterone and cortisol levels are negatively associated with strength of coalitionary ties; and (3) adult males usually elevate testosterone when interacting with adult women who are potential mates, but in a striking reversal, they have lower testosterone if the woman is a conjugal partner of a close friend. These naturalistic studies hint that reciprocity, dampening of aggression, and competition among friends and allies may be biologically embedded in unique ways among humans. (shrink)

Individual and group selection are usually conceived as opposed evolutionary processes. Though cases of synergy are occasionally recognized, the evolutionary importance of synergy is largely ignored. However, synergy is the plausible explanation for the evolution of collectives as higher level individuals i.e., collectives acting as adaptive units, e.g., genomes and colonies of social insects. It rests on the suppression of the predictable tendency of evolutionary units to benefit at the expense of other units or of the wholes they contribute to (...) build. It plausibly explains human cooperation and morality: the molding of human groups into adaptive units. (shrink)

Coall & Hertwig (C&H) demonstrate the importance of grandparents to children, even in low fertility societies. We suggest policy-makers interested in reproductive timing in such contexts should be alerted to the practical applications of this cooperative breeding framework. The presence or absence of a supportive kin network could help explain why some women begin their reproductive careers or.

This essay critiques dual-inheritance theory as presented in Peter Richerson and Robert Boyd's book Not by Genes Alone: How Culture Transformed Human Evolution (2005). The theory states that culture became prominent in human evolution because it allowed relatively rapid adaptation to changing environments by means of imitation. Imitating the behavior of other members of one's community produces adaptive behaviors more readily than either genetic evolution or individual learning. Imitation follows a number of patterns: imitating high-status individuals, imitating the most common (...) forms of behavior, imitating behaviors perceived to be the most effective solutions to various problems relevant to survival. This process combined with occasional innovations in behavior lead to a process of cultural evolution involving populations of cultural variants. Different local human populations were associated with different local populations of cultural variants, and both the human and the cultural populations evolved over time. Human evolution cannot be understood without taking into account these parallel processes of genetic and cultural evolution. Not by Genes Alone traces the implication of dual-inheritance theory for understanding human evolution and refers to various bodies of evidence relevant to the theory. (shrink)

One of the earliest and most influential papers applying Darwinian theory to human cultural evolution was Donald T. Campbell’s paper “Variation and Selective Retention in Sociocultural Systems.” Campbell’s programmatic essay appeared as a chapter in a book entitled Social Change in Developing Areas (Barringer et al., 1965). It sketched a very ambitious project to apply Darwinian principles to the study of the evolution of human behavior. His essential theses were four.

In this article (1) I extract from Brentano’s works (three) formal arguments against “genealogical explanations” of ethical claims. Such explanation can also be designated as “naturalism” (not his appellation); (2) I counter these arguments, by showing how genealogical explanations of even apodictic moral claims are logically possible (albeit only if certain unlikely, stringent conditions are met); (3) I show how Nietzsche’s ethics meets these stringent conditions, but evolutionary ethics does not. My more general thesis is that naturalism and intuitionism in (...) ethics need not be mutually incompatible. (shrink)

Dennett (1995) argues that memes or cultural replicators are largely autonomous of genes, and that they are fairly efficacious in determining who we are and what we do. I argue that Dennett's arguments are wrong in several aspects, which we can see by analyzing processes at appropriate levels. Specifically, I argue that it is not true that we as persons are created largely by memes, that our memes are not largely independent of our genes, and that we can use the (...) universality of memes to make inferences about genetic predispositions. Finally, by suggesting an innate psychological mechanism for morality, I argue that morality may be largely the effect of genetic predispositions rather than autonomous. (shrink)

Pragmatists recommend optimism as a successful strategy, and recent psychological research has confirmed its value. But optimism comes at a price: optimists are less accurate in their assessments and expectations than are pessimists. Thus optimism ‘proves itself to be good in the way of belief’, and by pragmatic standards should count as true; but that makes the accuracy costs of optimism invisible . The problem prevents pragmatists from offering a Darwinian explanation of why pessimism survives, and also blocks any pragmatist (...) account of the well‐documented and highly successful exploratory behavior of many animal species. (shrink)

Darwin believed that his theory of evolution would stand or fall on its ability to account for human behavior. No species could be an exception to his theory without imperiling the whole edifice. The ideas in the Descent of Man were widely discussed by his contemporaries although they were far from being the only evolutionary theories current in the late nineteenth century. Darwin's specific evolutionary ideas and those of his main followers had very little impact on the social sciences as (...) they emerged as separate disciplines in the early Twentieth Century. Not until the late twentieth century were concerted, sophisticated efforts made to apply Darwinian theory to human behavior. Why such a long delay? We argue that Darwin's theory was rather modern in respects that conflicted with Victorian sensibilities and that he and his few close followers failed to influence any of the social sciences. The late Twentieth Century work takes up almost exactly where James Baldwin left off at the turn of the century. (shrink)

It is often assumed that conventional ethics will contribute positively to economics and business, but here, this judgment will be examined. The conventional ethics of our time is dominated by altruistic philosophy, which has deep roots in religion. Such an idealistic ‘altruistic ethics’ especially emphasizes helping the least advantaged. This principle is contrasted with a more profane ‘reciprocal ethics.’ This term is used for the principle of mutual advantage central to a number of significant philosophers. This latter principle is compatible (...) with the practical norms constituting the morals of the market, while the former implies major adjustment of behavior and policies. Many ethicists consider their field to be ‘applied ethics,’ bringing the concrete rules and practices of the economic sector closer to honored first principles of philosophy. Is it reasonable to expect an influence by the ideas of altruistic ethics to improve the morals and policies of the economy? The process of the Heavily Indebted Poor Countries (HIPC) Initiative of the United Nations illustrates a probably crucial connection with altruistic ethics. Is this project, supported by religiously inspired groups, a sound way to treat a serious global problem? The disadvantages of this project are discussed and alternatives with better potential are presented. The article suggests that altruistic ethics is a dubious foundation for constructive morality and that its dominance in contemporary philosophy constitutes a major obstacle to a more open-minded analysis and sound policies. (shrink)

The finding that women are attracted to men older than themselves whereas men are attracted to relatively younger women has been explained by social psychologists in terms of economic exchange rooted in traditional sex-role norms. An alternative evolutionary model suggests that males and females follow different reproductive strategies, and predicts a more complex relationship between gender and age preferences. In particular, males' preferences for relatively younger females should be minimal during early mating years, but should become more pronounced as the (...) male gets older. Young females are expected to prefer somewhat older males during their early years and to change less as they age. We briefly review relevant theory and present results of six studies testing this prediction. Study 1 finds support for this gender-differentiated prediction in age preferences expressed in personal advertisements. Study 2 supports the prediction with marriage statistics from two U.S. cities. Study 3 examines the cross-generational robustness of the phenomenon, and finds the same pattern in marriage statistics from 1923. Study 4 replicates Study 1 using matrimonial advertisements from two European countries, and from India. Study 5 finds a consistent pattern in marriages recorded from 1913 through 1939 on a small island in the Philippines. Study 6 reveals the same pattern in singles advertisements placed by financially successful American women and men. We consider the limitations of previous normative and evolutionary explanations of age preferences and discuss the advantages of expanding previous models to include the life history perspective. (shrink)

Stories in which a hero defeats a semi-human ogre occur much more frequently in unrelated cultures than chance alone can account for. This claim is supported by a discussion of folk-tales from 20 cultures and an examination of the folk-tales from a random sample of 44 cultures. The tendency to tell these stories must, therefore, have its source in the innate human nature discussed by evolutionary psychologists. This essay argues that these stories reinforce innate positive biases in the perception of (...) self and ingroup and negative biases in the perception of outgroups. (shrink)