Peer competition and peer cooperation can be intuitively seen as opposing phenomena. However, depending on multiple factors, they might be complementary. In a population divided into groups, for instance, members of each group may cooperate with their peers in order to compete with neighboring groups. Alternatively, they may compete with their peers as a means of choosing the best cooperative partners and demonstrate that they are reliable cooperative partners. For instance, if subjects can choose with whom they wish to interact, (...) this may create competition to be more generous or loyal than others. (shrink)

On the premise that people achieve knowledge of things by sharing mental resources, what are the scope and philosophical significance of acts of shared intentionality in social discourse? Some philosophers and scientists of social cognition, most notably Jane Heal and Michael Tomasello, have drawn upon insights about the capacity of individual people to share mental resources and contents to argue for the importance of sociality in shaping mental activity. In this paper, I synthetize these strands of research with the aim (...) of comparing different claims about shared intentionality, and facilitate an assessment in the debate on the social aspects of self and mentality. (shrink)

On the premise that people achieve knowledge of things by sharing mental resources, what are the scope and philosophical significance of acts of shared intentionality in social discourse? Some philosophers and scientists of social cognition, most notably Jane Heal and Michael Tomasello, have drawn upon insights about the capacity of individual people to share mental resources and contents to argue for the importance of sociality in shaping mental activity. In this paper, I synthetize these strands of research with the aim (...) of comparing different claims about shared intentionality, and facilitate an assessment in the debate on the social aspects of self and mentality. (shrink)

Discussions about the evolution of human social cognition usually portray the social environment of early hominins as highly hierarchical and violent. In this evolutionary narrative, our propensity for violence was overcome in our lineage by an increase in our intellectual capacities. However, I will argue in this article that we are at least equally justified in believing that our early hominin ancestors were less aggressive and hierarchical than is suggested in these models. This view is consistent with the available comparative (...) and palaeoanthropological evidence. I will show that this alternative model not only does not support long-held views of human origins, but also has important consequences for debates about the evolution of our capacity for normative guidance. _1_ Introduction _2_ Philosophical Motivation _3_ The Puzzle of Hominin Evolution _4_ The Mosaic Hypothesis _5_ Evidence for the Model _6_ Palaeoanthropological Support _7_ Philosophical Consequences. (shrink)

This thesis focuses on the evolution of human social norm psychology. More precisely, I want to show how the emergence of our distinctive capacity to follow social norms and make social normative judgments is connected to the lineage explanation of our capacity to form shared intentions, and how such capacity is related to a diverse cluster of prototypical moral judgments. I argue that in explaining the evolution of this form of normative cognition we also require an understanding of the developmental (...) trajectory of this capacity. For this purpose, the thesis is organized as follow. In the first chapter, I make some methodological remarks and provide the general overview and plan for the dissertation. In the second chapter, I explain what my explanatory target is and why it matters. On the view I am defending, shared intentional psychology gives rise to a special form of psychology that enables us to engage in social normative thinking. These norms are represented as shared intentional states. Moral psychology, in contrast, is more diverse. For moral judgments define a quite heterogeneous class of mental states—although some moral judgments may involve the representation and execution of norms, certainly not all of them do. I show that although much of our distinctive social norm psychology can be explained within the framework of shared intentionality, moral judgments cannot be unified in the same way. In the third chapter, I provide the baseline of social-cognitive capacities that serve as starting point for my lineage explanation. I argue that hominin social cognition was for a very long period of our evolutionary history essentially a matter of low-level cognitive and motivational processes. On this picture, bottom-up affective processes regulated the social lives of early hominins without requiring any special top-down mechanism of normative thinking such as a capacity for understanding and representing social norms. In the fourth chapter, I argue that human-like social norm psychology evolved as a result of the selective pressures that gave rise to shared intentionality, especially the demands that came from collective hunting. Yet collective hunting was not the whole story of the evolution of shared intentionality, for our capacity to form shared intentional mental states emerged from the interplay between the selective pressures that led to cooperative breeding in humans as well as organized, goal-oriented, collective hunting. Thus, I propose an evo-devo account of shared intentionality and its normative dimension since I argue that explaining the evolution of this particular form of normative thinking crucially depends on information about the developmental trajectory of this capacity. Finally, in the fifth chapter, I focus on how social norms are acquired and how the way we learn them gives rise to some prototypical cluster of moral judgments. Thus, this chapter returns to some of themes and arguments of the first chapter by explaining how the distinction between moral judgments and nonmoral judgments can be culturally transmitted. (shrink)

Humans have attained an unparalleled level of sophistication when engaging in collaborative and cooperative activities. Remarkably, the skills and motivation to engage in complex forms of collaboration and cooperation seem to emerge early on during infancy and childhood. In this paper, I extensively review the literature on the evolution and development of human cooperation, emphasizing important aspects of inter-cultural variation in collaborative and cooperative behaviour. This will not only allow us to confront the different evolutionary scenarios in which cooperation may (...) have emerged, but will especially provide the reader with a first orientation in the abundant literature on human cooperation. (shrink)

Developmental psychologists identify propensities for social engagement in human infants that are less evident in other apes; Sarah Hrdy links these social propensities to novel features of human childrearing. Unlike other ape mothers, humans can bear a new baby before the previous child is independent because they have help. This help alters maternal trade-offs and so imposes new selection pressures on infants and young children to actively engage their caretakers’ attention and commitment. Such distinctive childrearing is part of our grandmothering (...) life history. While consequences for other cooperative activities must surely follow, the novel rearing environments set up by helpful grandmothering can explain why natural selection escalated preferences and motivations for interactivity in our lineage in the first place, and why, unlike other aspects of infant development, social sensitivities are not delayed in humans compared with genus Pan. (shrink)

When behaviors assemble into combinations, then synergies have a central role in the discovery of productive patterns of behavior. In our view—what we call the Synergy Emergence Principle (SEP)—synergies are dynamic attractors, drawing interactions toward greater returns as they happen, in the moment. This Principle offers an alternative to the two conventionally acknowledged routes to discovery: directed problem solving, involving forethought and planning; and the complete randomness of trial and error. Natural selection has a role in the process, in humans (...) favoring the maintenance and improvement of certain key underlying capabilities, such as prosocial helping and episodic foresight, but selection is not required for discovery by synergy (which occurs too rapidly for selection anyway). Here we discuss the consequences of the SEP for the evolution in humans of key synergies such as tool usage and interactions that reward cooperation, show how discovery by synergy and the selection of synergy-supporting abilities formed a positive feedback loop, and show how synergies can combine, forming clusters and packages that are the core of institutions and cultures. Finally, clusters and packages represent an intermediate level of organization above the individual and below whole society, with consequences for our understanding of the major transitions in evolution. (shrink)

Recent theoretical work in developmental psychology suggests that humans are predisposed to align their mental states with those of other individuals. One way this manifests is in cooperative communication ; that is, intentional communication aimed at aligning individuals’ mental states with respect to events in their shared environment. This idea has received strong empirical support. The purpose of this paper is to extend this account by proposing an integrative model of the biobehavioral dynamics of cooperative communication. Our formulation is based (...) on active inference. Active inference suggests that action-perception cycles operate to minimize uncertainty and optimize an individual’s internal model of the world. We propose that humans are characterized by an evolved adaptive prior belief that their mental states are aligned with, or similar to, those of conspecifics (i.e., that ‘we are the same sort of creature, inhabiting the same sort of niche’). The use of cooperative communication emerges as the principal means to gather evidence for this belief, allowing for the development of a shared narrative that is used to disambiguate interactants’ (hidden and inferred) mental states. Thus, by using cooperative communication, individuals effectively attune to a hermeneutic niche composed, in part, of others’ mental states; and, reciprocally, attune the niche to their own ends via epistemic niche construction. This means that niche construction enables features of the niche to encode precise, reliable cues about the deontic or shared value of certain action policies (e.g., the utility of using communicative constructions to disambiguate mental states, given expectations about shared prior beliefs). In turn, the alignment of mental states (prior beliefs) enables the emergence of a novel, contextualizing scale of cultural dynamics that encompasses the actions and mental states of the ensemble of interactants and their shared environment. The dynamics of this contextualizing layer of cultural organization feedback, across scales, to constrain the variability of the prior expectations of the individuals who constitute it. Our theory additionally builds upon the active inference literature by introducing a new set of neurobiologically plausible computational hypotheses for cooperative communication. We conclude with directions for future research. (shrink)

Discussions about the evolution of human social cognition usually portray the social environment of early hominins as highly hierarchical and violent. In this evolutionary narrative, our propensity for violence was overcome in our lineage by an increase in our intellectual capacities. However, I will argue in this article that we are at least equally justified in believing that our early hominin ancestors were less aggressive and hierarchical than is suggested in these models. This view is consistent with the available comparative (...) and palaeoanthropological evidence. I will show that this alternative model not only does not support long-held views of human origins, but also has important consequences for debates about the evolution of our capacity for normative guidance. 1Introduction 2Philosophical Motivation 3The Puzzle of Hominin Evolution 4The Mosaic Hypothesis 5Evidence for the Model 6Palaeoanthropological Support 7Philosophical Consequences. (shrink)

The relationship of humans to other primates – both in terms of abilities and evolution - has been an age-old topic of dispute in science. In this paper the claim is made that the different views of authors are based not so much on differences in empirical evidence, but on the ontological stances of the authors and the underlying ground narratives that they use. For comparing and reconciling the views presented by the representatives of, inter alia, cognitive ethology, comparative psychology, (...) and zoosemiotics, an overarching approach of multi-constructivism is introduced. The paper proposes an analytic model that distinguishes four logical possibilities in representing anthropological difference: Gradualism, Transformativism, Unitarism, and Pluralism. Using this typology, the views of C. Darwin, F. de Waal, M. Tomasello, and T. A. Sebeok regarding the similarities and differences between human and animal capacities for cognition, culture and communication are analyzed. The results indicate systematic differences in the selected narratives by these authors that can be related to the types of underlying ontologies. (shrink)

Humans have attained an unparalleled level of sophistication when engaging in collaborative and cooperative activities. Remarkably, the skills and motivation to engage in complex forms of collaboration and cooperation seem to emerge early on during infancy and childhood. In this paper, I extensively review the literature on the evolution and development of human cooperation, emphasizing important aspects of inter-cultural variation in collaborative and cooperative behaviour. This will not only allow us to confront the different evolutionary scenarios in which cooperation may (...) have emerged, but will especially provide the reader with a first orientation in the abundant literature on human cooperation. (shrink)

The social cognition of domestic cats is a scarcely studied topic due to the reputation of the animal as individualistic. Nevertheless, cats are capable of cognitively demanding cooperative activities such as a communal nest-moving. The cognitive abilities of free-ranging cats are evaluated against the background of the shared intentionality hypothesis, proposed by a research group of Michael Tomasello. Although their comparative studies are carried out on chimpanzees, they are valuable as a source of conceptual work linking empirical cognitive studies with (...) the philosophical accounts of joint agency. We critically analyze theoretical cognitive concepts interpreting the triadic interactions of great apes and the collective hunting among chimpanzees. Contrary to the shared intentionality hypothesis, it is argued that cats have cognitive abilities to share attention, truly cooperate and constitute shared meanings. Finally, we introduce the concept of the natural interaction ritual by Randall Collins and outline its significance for our case study about cats as well as for a general biosemiotic theory of the development of symbols. (shrink)

This chapter aims at investigating the phenomenology of joint action and at gaining a better understanding of (1) how the sense of agency one experiences when engaged in a joint action differs from the sense of agency one has for individual actions and (2) how the sense of agency one experiences when engaged in a joint action differs according to the type of joint action and to the role one plays in it.