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Human behavior and thought often exhibit a familiar pattern of within group similarity and between group difference. Many of these patterns are attributed to cultural differences. For much of the history of its investigation into behavior and thought, however, cognitive science has been disproportionately focused on uncovering and explaining the more universal features of human minds—or the universal features of minds in general. -/- This entry charts out the ways in which this has changed over recent decades. It sketches the (...) |
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Recent decades are marked by the upswing of the use of the term “normativity“ not only in philosophical discussions, but increasingly also within reports of empirical scientists. This may invoke the question how far these developments overlap and in how far they go past each other. A significant overlap might lead to an interesting coalescence of the two approaches to norms, which may provide for a ”naturalization” of some philosophical speculations about normativity, putting them on a firmer foundation, while offering (...) |
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Social norms – rules governing which behaviours are deemed appropriate or inappropriate within a given community – are typically taken to be uniquely human. Recently, this position has been challenged by a number of philosophers, cognitive scientists, and ethologists, who have suggested that social norms may also be found in certain non-human animal communities. Such claims have elicited considerable scepticism from norm cognition researchers, who doubt that any non-human animals possess the psychological capacities necessary for normative cognition. However, there is (...) |
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Normativity is widely regarded as the ability to make evaluative judgments based on a shared system of social norms. When normativity is viewed through the cognitively demanding lens of human morality, however, the prospect of finding social norms innonhuman animals rapidly dwindles and common causal structures are overlooked. In this paper, I develop a biofunctionalist account of social normativity and examine its implications for how we ought to conceptualize, explain, and study social norms in the wild. I propose that we (...) |
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A shared narrative in the literature on the evolution of cooperation maintains that social _learning_ evolves early to allow for the transmission of cumulative culture. Social _norms_, whilst present at the outset, only rise to prominence later on, mainly to stabilise cooperation against the threat of defection. In contrast, I argue that once we consider insights from social epistemology, an expansion of this narrative presents itself: An interesting kind of social norm — an epistemic coordination norm — was operative in (...) |
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In this paper, I develop an account of linguistic content based on the active inference framework. While ecological and enactive theorists have rightly rejected the notion of content as a basis for cognitive processes, they must recognize the important role that it plays in the social regulation of linguistic interaction. According to an influential theory in philosophy of language, normative inferentialism, an utterance has the content that it has in virtue of its normative status, that is, in virtue of the (...) |
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African (Bantu) philosophy conceptualizes morality through ubuntu, which emphasizes the role of community in producing moral agents. This community is characterized by practices that respond to and value interdependence, such as care, cooperation, and respect for elders and ancestral knowledge. While there have been attributions of morality to nonhuman animals in the interdisciplinary animal morality debate, this debate has focused on Western concepts. We argue that the ubuntu conception of morality as a communal practice applies to some nonhuman animals. African (...) |
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In this paper, I will argue that chimpanzees deploy some normative sensitivity when they select (i) materials they will use to manufacture tools and (ii) objects to be used as tools. To defend this claim, I will examine some empirical evidence showing chimpanzees’ remarkable abilities to select adequate tools and materials for the task at hand, as well as reports on how they acquired these abilities, both in their infancy and as naive adults. Based on this evidence, I will argue (...) |
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A widespread conception of anger both within and outside academia proposes to interpret it (along with other emotions) as an adaptive response to certain recurrent problems in our evolutionary past, which implies interpreting anger as a discrete, basic, innate and adaptive emotion. In view of the crisis that the Basic Emotions thesis is going through, and taking into account a number of important objections that have been raised to the idea that anger represents a discrete emotion, I will suggest that (...) |
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What is it to be a better ape? This is the question Victor Kumar and Richmond Campbell ask in their book on the evolution of the moral mind, an ambitious story that starts with the common ancestor of the modern apes—humans, chimpanzees, bonobos, gorillas, and orangutans. Of all of us, it’s the humans who remain in the running for being a better ape, because we’re the ones who have all the necessary ingredients: the binding emotions of sympathy and loyalty which (...) |
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