Narrative fictions have surely become the single most widespread source of entertainment in the world. In their free time, humans read novels and comics, watch movies and TV series, and play video games: they consume stories that they know to be false. Such behaviors are expanding at lightning speed in modern societies. Yet, the question of the origin of fictions has been an evolutionary puzzle for decades: Are fictions biological adaptations, or the by-products of cognitive mechanisms that evolved for another (...) purpose? The absence of any consensus in cognitive science has made it difficult to explain how narrative fictions evolve culturally. We argue that current conflicting hypotheses are partly wrong, and partly right: narrative fictions areby-productsof the human mind, because they obviously co-opt some pre-existing cognitive preferences and mechanisms, such as our interest for social information, and our abilities to do mindreading and to imagine counterfactuals. But humans reap some fitness benefits from producing and consuming such appealing cultural items, making fictionsadaptive. To reconcile these two views, we put forward the hypothesis that narrative fictions are best seen asentertainment technologiesthat is, as items crafted by some people for the proximate goal to grab the attention of other people, and with the ultimate goal to fulfill other evolutionary-relevant functions that become easier once other people’s attention is caught. This hypothesis explains why fictions are filled with exaggerated and entertaining stimuli, why they fit so well the changing preferences of the audience they target, and why producers constantly make their fictions more attractive as time goes by, in a cumulative manner. (shrink)

The most public-facing forms of contemporary Darwinism happily promote its worldview ambitions. Popular works, by the likes of Richard Dawkins, deflect associations with eugenics and social Darwinism, but also extend the reach of Darwinism beyond biology into social policy, politics, and ethics. Critics of the enterprise fall into two categories. Advocates of Intelligent Design and secular philosophers (like Mary Midgley and Thomas Nagel) recognise it as a worldview and argue against its implications. Scholars in the rhetoric of science or science (...) communication, however, typically take the view that Darwinism isn't a worldview, but a scientific theory, which has been improperly embellished by some; they uphold the distinction between is and ought and argue that science is restricted to the former. This prompts an is–ought problem on another level. I catalogue the ways in which Darwinism plainly is a worldview and why commentators' beliefs that it ought not to be distorts their analysis. Hence, it is their own worldview that precludes them from accepting Darwinism's worldview implications. (shrink)

This is the most comprehensive book ever published on philosophical methodology. A team of thirty-eight of the world's leading philosophers present original essays on various aspects of how philosophy should be and is done. The first part is devoted to broad traditions and approaches to philosophical methodology. The entries in the second part address topics in philosophical methodology, such as intuitions, conceptual analysis, and transcendental arguments. The third part of the book is devoted to essays about the interconnections between philosophy (...) and neighbouring fields, including those of mathematics, psychology, literature and film, and neuroscience. (shrink)

This paper argues that Darwin's theory of evolution offers two modes of understanding the relation between life and human knowledge. On the one hand, Darwin can be included within a general turn to “life,” in which human self-knowledge is part of a general unfolding of increasing awareness and anthropological reflexivity; life creates an organism, man, capable of discerning the logic of organic existence. On the other hand, Darwin offers the possibility of understanding life beyond the self-maintenance of organism and, therefore, (...) beyond the rational of life's putative striving. (shrink)

The idea has recently taken root that evolutionary theory and social constructivism are less antagonistic than most theorists thought, and we have even seen attempts at integrating constructivist and evolutionary approaches to human thought and behaviour. We argue in this article that although the projected integration is possible, indeed valuable, the existing attempts have tended to be vague or overly simplistic about the claims of social constructivist. We proceed by examining how to give more precision and substance to the research (...) programme of evolutionary social constructivism, a task we accomplish by focusing on the specific selection pressures that may have shaped the psychological and cultural mechanisms that give rise to social constructions. The benefit of such an integration for social constructivism is to have a solid foundation in the natural sciences. For evolutionists, evolutionary social constructivism offers a wider assortment of methods with which to study the interplay between culture and human nature. (shrink)

In this paper, I review arguments that have been offered in favor of the view that humans' art and/or aesthetic behaviors are (in part) a product of our biologically evolved human nature, either as adaptations in their own right or as incidental byproducts of adaptations with non-art and non-aesthetic functions. I present an overview of the main positions and options, critically evaluate their strengths and weaknesses, and outline their presuppositions.

Literary scholars are generally suspicious of the concept of universals: there are presently no candidates for literary universals that a high proportion of literary scholars would accept as valid. This paper reports results from a content analysis of patterns of characterization in folktales from 48 culture areas, aimed at identifying patterns of characterization that apply across regions of the world and levels of cultural complexity. The search for these patterns was guided by evolutionary theory and the findings are consistent with (...) previous research on patterns of altruism, sex differences in mate preferences, sex differences in reproductive strategy, and differing emphases on male and female physical attractiveness. World literature, especially originally oral literature, represents a vast and neglected repository of information that researchers can use to more precisely map the contours of human nature. (shrink)

This study applies evolution theory to visual ethics and argues that social comparison theory favored by scholars of eating disorders is actually a Darwinian maladaptation to the media's widespread digital manipulation of women's bodies creating the thin ideal. An evolutionary perspective suggests how the media is enmeshed and why social comparison of the mediated ?mono-body? will continue. This study has three sections: 1) evolution theory and morality; 2) social comparison, biology of the social gaze, and anthropological evidence of Western media's (...) role in the global rise of eating disorders; and 3) rethinking visual ethics to expand Newton's (2001) mass interpersonal relationship. (shrink)

Imaginary worlds are extremely successful. The most popular fictions produced in the last few decades contain such a fictional world. They can be found in all fictional media, from novels (e.g., Lord of The Rings and Harry Potter) to films (e.g., Star Wars and Avatar), video games (e.g., The Legend of Zelda and Final Fantasy), graphic novels (e.g., One Piece and Naruto), and TV series (e.g., Star Trek and Game of Thrones), and they date as far back as ancient literature (...) (e.g., the Cyclops Islands in The Odyssey, 850 BCE). Why such a success? Why so much attention devoted to non-existent worlds? In this paper, we propose that imaginary worlds co-opt our preferences for exploration, which have evolved in humans and nonhuman animals alike, to propel individuals toward new environments and new sources of reward. Humans would find imaginary worlds very attractive for the very same reasons, and under the same circumstances, as they are lured by unfamiliar environments in real life. After reviewing research on exploratory preferences in behavioral ecology, environmental esthetics, neuroscience, and evolutionary and developmental psychology, we focus on the sources of their variability across time and space, which we argue can account for the variability of the cultural preference for imaginary worlds. This hypothesis can, therefore, explain the way imaginary worlds evolved culturally, their shape and content, their recent striking success, and their distribution across time and populations. (shrink)

In biosemiotics, living beings are not conceived of as the passive result of anonymous selection pressures acted upon through the course of evolution. Rather, organisms are considered active participants that influence, shape and re-shape other organisms, the surrounding environment, and eventually also their own constitutional and functional integrity. The traditional Darwinian division between natural and sexual selection seems insufficient to encompass the richness of these processes, particularly in light of recent knowledge on communicational processes in the realm of life. Here, (...) we introduce the concepts of semiotic selection and semiotic co-option which in part represent a reinterpretation of classical biological terms and, at the same time, keep explanations sensitive to semiosic processes taking place in living nature. We introduce the term ‘semiotic selection’ to emphasize the fact that actions of different semiotic subjects (selectors) will produce qualitatively different selection pressures. Thereafter, ‘semiotic co-option’ explains how semiotic selection may shape appearance in animals through remodelling existing forms and relations. Considering the event of co-option followed by the process of semiotic selection enables us to describe the evolution of semantic organs. (shrink)

This article discusses recent naturalistic theories of religion from the viewpoint of how the deal with the issue of the origins of religion. It will be argued that the theories can be divided according to if they view religion as being an adaptation or not, on the other hand, and if they consider it to be mostly natural or cultural on the other. On the basis of this discussion, it is suggested that a cognitive mechanism referred to here as the (...) narrative drive seem to have a fundamental role to play in the formation of religious beliefs and, thus, in the origins of religion. (shrink)