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The Biology of Moral Systems

Aldine de Gruyter (1987)

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  1. There's more to mental states than meets the inner “l”.Kimberly Wright Cassidy - 1993 - Behavioral and Brain Sciences 16 (1):34-35.
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  • False beliefs and naive beliefs: They can be good for you.Roberto Casati & Marco Bertamini - 2009 - Behavioral and Brain Sciences 32 (6):512-513.
    Naive physics beliefs can be systematically mistaken. They provide a useful test-bed because they are common, and also because their existence must rely on some adaptive advantage, within a given context. In the second part of the commentary we also ask questions about when a whole family of misbeliefs should be considered together as a single phenomenon.
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  • Evolution and literary theory.Joseph Carroll - 1995 - Human Nature 6 (2):119-134.
    Presupposing that all knowledge is the study of a unitary order of nature, the author maintains that the study of literature should be included within the larger field of evolutionary theory. He outlines four elementary concepts in evolutionary theory, and he argues that these concepts should regulate our understanding of literature. On the basis of these concepts, he repudiates the antirealist and irrationalist views that, under the aegis of “poststructuralism,” have dominated academic literary studies for the past two decades. He (...)
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  • Cheaters never prosper, sometimes.H. Lorne Carmichael - 1995 - Behavioral and Brain Sciences 18 (3):549-550.
    In the Frank (1988) model, a small increase in the number of cheaters will soon be reversed. It is not clear that this prediction holds for sociopathy. There are also many attractive evolutionary models that do not admit a small, stable proportion of cheaters. Hence, without definitive evidence about the character of early human society, we cannot conclude that sociopathy has an evolutionary origin.
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  • Ética de la reciprocidad: La dimensión comunicativa... y afectiva de la cooperación humana.Patrici Calvo - 2020 - Revista de Filosofía 77:67-82.
    Durante las últimas décadas, la capacidad reciprocadora de los seres humanos ha despertado el interés de politólogos, sociólogos y economistas por sus efectos positivos en el desarrollo de los diferentes ámbitos de actividad humana. Se trata de un comportamiento que permite la emergencia de diversas formas de cooperación entre dos o más personas para la satisfacción de objetivos compartidos y altamente beneficiosos para todas las partes en relación. Sin embargo, tal y como muestran diversos estudios, tras la emergencia y potenciación (...)
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  • Handbook of Evolutionary Thinking in the Sciences.Thomas Heams, Philippe Huneman, Guillaume Lecointre & Marc Silberstein (eds.) - 2015 - Springer.
    The Darwinian theory of evolution is itself evolving and this book presents the details of the core of modern Darwinism and its latest developmental directions. The authors present current scientific work addressing theoretical problems and challenges in four sections, beginning with the concepts of evolution theory, its processes of variation, heredity, selection, adaptation and function, and its patterns of character, species, descent and life. The second part of this book scrutinizes Darwinism in the philosophy of science and its usefulness in (...)
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  • Differential age preferences: The need to test evolutionary versus alternative conceptualizations.Donn Byrne & Kathryn Kelley - 1992 - Behavioral and Brain Sciences 15 (1):96-96.
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  • Towards an ecology of mind.George Butterworth - 1993 - Behavioral and Brain Sciences 16 (1):31-32.
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  • From belief to unbelief and back to belief: A response to Michael Ruse.Richard P. Busse - 1994 - Zygon 29 (1):55-65.
    Michael Ruse's rejection of religious belief is questioned at two levels. First, on the metaethical level of analysis, evolutionary ethics cannot account for moral behavior that is based on a “strong version” of the Love Command. Second, agnosticism is discussed as a form of belief. Insights from religious forms of life that are inclusive, pluralistic, and expansive are contrasted with exclusivistic, closed, and fundamentalist forms of religion in order to develop criteria for “genuine religion.” Theistic agnosticism is presented as a (...)
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  • On "huxleys evolution and ethics in sociobiological perspective" by George C. Williams.Ralph Wendell Burhoe - 1988 - Zygon 23 (4):417-430.
    I concur with Williams that improving human ethics requires full consideration of the biogenetic facts; but I argue that the understanding of biogenetic facts, and of ethics also, can be improved by a fuller view of nature's mechanism for selecting what is fit, a view recently generated by physical scientists. For me ethics necessarily must fit the evolved genotype, but ethics does not emerge until the rise of cultural evolution, where nature selects a culturetype symbiotic with the genotype. I outline (...)
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  • Animal suffering, critical anthropomorphism, and reproductive rights.Gordon M. Burghardt - 1990 - Behavioral and Brain Sciences 13 (1):14-15.
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  • Modelling Religious Signalling.Carl Brusse - 2019 - Dissertation, Australian National University
    The origins of human social cooperation confound simple evolutionary explanation. But from Darwin and Durkheim onward, theorists (anthropologists and sociologists especially) have posited a potential link with another curious and distinctively human social trait that cries out for explanation: religion. This dissertation explores one contemporary theory of the co-evolution of religion and human social cooperation: the signalling theory of religion, or religious signalling theory (RST). According to the signalling theory, participation in social religion (and its associated rituals and sanctions) acts (...)
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  • I do not understand but I care: The prosocial dog.Juliane Bräuer - 2015 - Interaction Studies 16 (3):341-360.
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  • The May-September algorithm meets the 20th century actuarial table.Gwen J. Broude - 1992 - Behavioral and Brain Sciences 15 (1):94-95.
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  • The importance of measures of poor welfare.D. M. Broom - 1990 - Behavioral and Brain Sciences 13 (1):14-14.
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  • A experiência perceptual na perspectiva da teoria da percepção direta.Mariana Claudia Broens - 2017 - Principia: An International Journal of Epistemology 21 (2):223-233.
    The objective of this paper is to analyse the concept of skilful action underlying the studies of perceptual experience, especially the visual one, from the perspective of the theory of direct perception. The problem we propose to investigate can be formulated as follows: what are the possible contributions of the concept of affordance to understand the nature of skilful actions generally attributed to processes resulting from internal representations or mental models? In particular, we will try to investigate to what extent (...)
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  • What does evolutionary biology tell us about philosophy and religion?Michael Bradie - 1994 - Zygon 29 (1):45-54.
    Considerations from evolutionary biology lead Michael Ruse, among others, to a naturalistic turn in philosophy. I assess some of the pragmatic and skeptical conclusions concerning ethics, religion, and epistemology that Ruse draws from his evolutionary naturalism. Finally, I argue that there is an essential tension between science and religion which forecloses the possibility of an ultimate reconciliation between the two as they are now understood.
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  • Culture and the evolution of human cooperation.Robert Boyd & Peter J. Richerson - unknown
    Receive free email alerts when new articles cite this article - sign up in the box at the top here right-hand corner of the article or click..
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  • Age preferences: The crucial studies have yet to be done.Peter Borkenau - 1992 - Behavioral and Brain Sciences 15 (1):93-94.
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  • Science as a moral system.Stefaan Blancke - 2022 - Synthese 200 (6):1-18.
    Science is a collaborative effort to produce knowledge. Scientists thus must assess what information is trustworthy and who is a competent and honest source and partner. Facing the problem of trust, we can expect scientists to be vigilant. In response to their peers’ vigilance scientists will provide reasons, not only to convince their colleagues to adopt their practices or beliefs, but also to demonstrate that their beliefs and practices are justified. By justifying their beliefs and practices, scientists also justify themselves. (...)
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  • Men: A genetically invariant predisposition to rape?Ray H. Bixler - 1992 - Behavioral and Brain Sciences 15 (2):381-381.
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  • Reasoning about dead agents reveals possible adaptive trends.Jesse M. Bering, Katrina McLeod & Todd K. Shackelford - 2005 - Human Nature 16 (4):360-381.
    We investigated whether (a) people positively reevaluate the characters of recently dead others and (b) supernatural primes concerning an ambient dead agent serve to curb selfish intentions. In Study 1, participants made trait attributions to three strangers depicted in photographs; one week later, they returned to do the same but were informed that one of the strangers had died over the weekend. Participants rated the decedent target more favorably after learning of his death whereas ratings for the control targets remained (...)
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  • Secondary sociopathy and opportunistic reproductive strategy.Jay Belsky - 1995 - Behavioral and Brain Sciences 18 (3):545-546.
    Mealey's analysis of secondary sociopathy has much in common with Belsky, Steinberg, and Draper's (1991) evolutionary theory of socialization. Both draw attention to the potential influence of early rearing in the promotion of a cold, detached, manipulative, and opportunistic style of relating to others and, in so doing, raise the question of whether secondary sociopathy represents a facultative reproductive strategy.
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  • What Goes Around Comes Around: The Evolutionary Roots of the Belief in Immanent Justice.Nicolas Baumard & Coralie Chevallier - 2012 - Journal of Cognition and Culture 12 (1-2):67-80.
    The belief in immanent justice is the expectation that the universe is designed to ensure that evil is punished and virtue rewarded. What makes this belief so ‘natural’? Here, we suggest that this intuition of immanent justice derives from our evolved sense of fairness. In cases where a misdeed is followed by a misfortune, our sense of fairness construes the misfortune as a way to compensate for the misdeed. To test this hypothesis, we designed a set of studies in which (...)
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  • Are false beliefs representative mental states?Karen Bartsch & David Estes - 1993 - Behavioral and Brain Sciences 16 (1):30-31.
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  • Continua outperform dichotomies.John D. Baldwin - 1995 - Behavioral and Brain Sciences 18 (3):543-544.
    Mealey's data do not support her dichotomous model of primary and secondary sociopathy; this data supports the view that there is a continuum of degrees of sociopathy, from zero to the maximal manifestation. There are multitudes of factors that can contribute to sociopathy and the countless different mixes of them can produce multiple degrees and variations of sociopathic behavior.
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  • Causes are perceived and introspected.D. M. Armstrong - 1993 - Behavioral and Brain Sciences 16 (1):29-29.
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  • The significance of seeking the animal's perspective.Arnold Arluke - 1990 - Behavioral and Brain Sciences 13 (1):13-14.
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  • Kinship, lineage, and an evolutionary perspective on cooperative hunting groups in Indonesia.Michael S. Alvard - 2003 - Human Nature 14 (2):129-163.
    Work was conducted among traditional, subsistence whale hunters in Lamalera, Indonesia, in order to test if strict biological kinship or lineage membership is more important for explaining the organization of cooperative hunting parties ranging in size from 8 to 14 men. Crew identifications were collected for all 853 hunts that occurred between May 3 and August 5, 1999. Lineage identity and genetic relatedness were determined for a sample of 189 hunters. Results of matrix regression show that genetic kinship explains little (...)
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  • Evidence for an evolved adaptation to rape? Not yet.Elizabeth Rice Allgeier & Michael W. Wiederman - 1992 - Behavioral and Brain Sciences 15 (2):377-379.
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