In A Treatise of Human Nature, Hume argues that morality pertains primarily to character, and that actions have moral content only to the extent that they signal good or bad character. I formalize his signalling theory of moral/immoral actions using simple game-theoretic models. Conditions exist under which there is a separating equilibrium in which actions do indeed credibly signal character, but conditions also exist in which there is only a pooling or semi-separating equilibrium. A tradeoff is identified between the signalling (...) value of actions, and the consequentialist goal of incentivizing all character types to choose beneficial actions. (shrink)

In A Treatise of Human Nature, Hume argues that morality pertains primarily to character, and that actions have moral content only to the extent that they signal good or bad character. I formalize his signalling theory of moral/immoral actions using simple game-theoretic models. Conditions exist under which there is a separating equilibrium in which actions do indeed credibly signal character, but conditions also exist in which there is only a pooling or semi-separating equilibrium. A tradeoff is identified between the signalling (...) value of actions, and the consequentialist goal of incentivizing all character types to choose beneficial actions. (shrink)

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 (...) as an honest signal of one’s commitment to a religiously demarcated community and its way of doing things. This signal would allow prosocial individuals to positively assort with one another for mutual advantage, to the exclusion of more exploitative individuals. In effect, the theory offers a way that religion and cooperation might explain one another, but which that stays within an individualist adaptive paradigm. My approach is not to assess the empirical adequacy of the religious signalling explanation or contrast it with other explanations, but rather to deal with the theory in its own terms – isolating and fleshing out its core commitments, explanatory potential, and limitations. The key to this is acknowledging the internal complexities of signalling theory, with respect to the available models of honest signalling and the extent of their fit (or otherwise) with religion as a target system. The method is to take seriously the findings of formal modelling in animal signalling and other disciplines, and to apply these (and methods from the philosophy of biology more generally) to progressively build up a comprehensive picture of the theory, its inherent strengths and weaknesses. The first two chapters outline the dual explanatory problems that cooperation and religion present for evolutionary human science, and surveys contemporary approaches toward explaining them. Chapter three articulates an evolutionary conception of the signalling theory, and chapters four to six make the case for a series of requirements, limitations, and principles of application. Chapters seven and eight argue for the value of formal modelling to further flesh out the theory’s commitments and potential and describe some simple simulation results which make progress in this regard. Though the inquiry often problematizes the signalling theory, it also shows that it should not be dismissed outright, and that it makes predictions which are apt for empirical testing. (shrink)

Modeling and computer simulations, we claim, should be considered core philosophical methods. More precisely, we will defend two theses. First, philosophers should use simulations for many of the same reasons we currently use thought experiments. In fact, simulations are superior to thought experiments in achieving some philosophical goals. Second, devising and coding computational models instill good philosophical habits of mind. Throughout the paper, we respond to the often implicit objection that computer modeling is “not philosophical.”.

The handicap principle stipulates that signal reliability can be maintained if signals are costly to produce. Yet empirical biologists are typically unable to directly measure evolutionary costs, and instead appeal to expenditure as a sensible proxy. However the link between expenditure and cost is not always as straightforward as proponents of HP assume. We consider signaling interactions where whether the expenditure associated with signaling is converted into an evolutionary cost is in some sense dependent on the behavior of the intended (...) recipient of the signal. We illustrate this with a few empirical examples and demonstrate that on this alternative expenditure to cost mapping the traditional predictions of HP no longer hold. Instead of full information transfer, a partially informative communication system like those uncovered by Wagner :163–181, 2013) and Zollman et al. is possible. (shrink)

One of the major puzzles in evolutionary theory is how communication and information transfer are possible when the interests of those involved conflict. Perfect information transfer seems inevitable if there are physical constraints, which limit the signal repertoire of an individual, effectively making bluffing an impossibility. This, I argue, is incorrect. Unfakeable signals by no means guarantee information transfer. I demonstrate the existence of a so-called pooling equilibrium and discuss why the traditional argument for perfect information transfer does not hold (...) in all cases. Additionally, I demonstrate that deception is possible at equilibrium despite the fact that signals are impossible to fake. (shrink)

Using results from evolutionary game theory, we analyze the conditions under which guilt can provide individual fitness benefits to actors, and so evolve. In particular, we focus on the individual benefits of guilty apology. We find that guilty apology is more likely to evolve in cases where actors interact repeatedly over long periods of time, where the costs of apology are low or moderate, and where guilt is hard to fake.

Recently, game theory and evolutionary game theory - mathematical frameworks from economics and biology designed to model and explain interactive behavior - have proved fruitful tools for philosophers in areas such as ethics, philosophy of language, social epistemology, and political philosophy. This methodological osmosis is part of a trend where philosophers have blurred disciplinary lines to import the best epistemic tools available. In this vein, experimental philosophers have drawn on practices from the social sciences, and especially from psychology, to expand (...) philosophy's grasp on issues from morality to consciousness. We argue that the recent prevalence of formal work on human interaction in philosophy opens the door for new methods in experimental philosophy. In particular, we discuss methods from experimental economics, focusing on a small literature we have been developing investigating signaling and communication in humans. We describe results from a novel experiment showing how environmental structure can shape signaling behavior. (shrink)