An evolutionary account of impairment of self in cognitive disorders

Recent research has proposed that certain aspects of psychosis, as experienced in e.g. schizophrenia (SCH), but also aspects of other cognitive conditions, such as autism spectrum disorders (ASD) and synesthesia, can be related to a shattered sense of the notion of self. In this paper, our goal is to show that altered processing of the self can be attributed to an abnormal functioning of cortico-striatal brain networks supporting, among other, one key human distinctive cognitive ability, namely, cross-modality, which plays multiple roles in human cognition and language. Specifically, our hypothesis is that this cognitive mechanism sheds light both on some basic aspects of the minimal self and on some aspects related to higher forms of the self, such as the narrative self. We further link the atypical functioning in these conditions to some recent evolutionary changes in our species, specifically, an atypical presentation of human self-domestication (HSD) features. In doing so, we also lean on previous work concerning the link between cognitive disorders and language evolution under the effects of HSD. We further show that this approach can unify both linguistic and non-linguistic symptoms of these conditions through deficits in the notion of self. Our considerations provide further support for the hypothesis that SCH and ASD are diametrically opposed cognitive conditions, as well for the hypothesis that their etiology is associated with recent human evolution, leading to a deeper understanding of the causes and symptoms of these disorders, and providing new cues, which can be used for an earlier and more accurate diagnostics.

Accents as honest signals of in-group membership

Accents, along with other cultural features including shared place of origin, helped to increase the number of people with whom an individual could signal cooperative tendencies (Cohen, 2012). Yet as groups became larger and underwent continued fission and fusion, signals of group membership may have become more important to reduce the risk of infiltration (Foley, 2004). We would expect, as the risk of imposters grew along with group size, for signals of group membership to become more complex, and for true group members to become adept at recognising false signals (McElreath et al., 2003). Here we are exploring how well people who speak naturally in 7 specific regions of the British Isles detect mimicry of their own accent. Our findings suggest that individuals are better than chance at detecting accent-mimicry of their own native accents, supporting this evolutionary account.

Appealing to the minds of gods: A novel cultural evolutionary account of religious appeals and an empirical assessment using ethnographic data from eight diverse societies

While appeals to gods and spirits are ubiquitous throughout human societies past and present, deities’ postulated concerns vary across populations. How does the content of beliefs about and appeals to gods vary across groups, and what accounts for this variation? With particular emphasis on locally important deities, we develop a novel cultural evolutionary account that includes a set of predictive criteria for what deities will be associated with in various socioecological contexts. We then apply these criteria in an analysis of individual-level ethnographic free-list data on what pleases and angers locally relevant deities from eight diverse societies. We conclude with a discussion of how alternative approaches to cross-cultural variation in god beliefs and appeals fare against our findings and close by considering some key implications of our methods and findings for the cognitive and evolutionary study of religion.

The Evolutionary Dynamics of the Artificial Intelligence Ecosystem

We analyze the sectoral and national systems of firms and institutions that collectively engage in artificial intelligence (AI). Moving beyond the analysis of AI as a general-purpose technology or its particular areas of application, we draw on the evolutionary analysis of sectoral systems and ask, “Who does what?” in AI. We provide a granular view of the complex interdependency patterns that connect developers, manufacturers, and users of AI. We distinguish between AI enablement, AI production, and AI consumption and analyze the emerging patterns of cospecialization between firms and communities. We find that AI provision is characterized by the dominance of a small number of Big Tech firms, whose downstream use of AI (e.g., search, payments, social media) has underpinned much of the recent progress in AI and who also provide the necessary upstream computing power provision (Cloud and Edge). These firms dominate top academic institutions in AI research, further strengthening their position. We find that AI is adopted by and benefits the small percentage of firms that can both digitize and access high-quality data. We consider how the AI sector has evolved differently in the three key geographies—China, the United States, and the European Union—and note that a handful of firms are building global AI ecosystems. Our contribution is to showcase the evolution of evolutionary thinking with AI as a case study: we show the shift from national/sectoral systems to triple-helix/innovation ecosystems and digital platforms. We conclude with the implications of such a broad evolutionary account for theory and practice.

Aesthetics Naturalised: Schlick on the Evolution of Beauty and Art

In his earliest philosophical work, Moritz Schlick developed a proposal for rendering aesthetics into a field of empirical science. His 1908 book Lebensweisheit developed an evolutionary account of the emergence of both scientific knowledge and aesthetic feelings from play. This constitutes the framework of Schlick’s evolutionary psychological methodology for examining the origins of the aesthetic feeling of the beautiful he proposed in 1909. He defends his methodology by objecting to both experimental psychological and Darwinian reductionist accounts of aesthetics. Having countered these approaches, Schlick applies Külpe’s psychological distinction between stimulus-feelings and idea-feelings to collapse the traditional philosophical opposition between the agreeable and the beautiful. Both types of feeling, Schlick argues, result from humans’ adaptation to their environment. Because of this adaptation, feelings that were once only stimuli for action can come to be enjoyed for their own sake. This thesis underlies Schlick’s 1908 argument that art, qua mimesis, is necessarily inferior to aesthetic feelings directed towards the environment. Part of Schlick’s justification for this view is that humans are, through a long evolutionary process, better adapted to their environment than to artworks. Schlick nevertheless concedes that mimetic art can involve ways of abstracting from the objects it copies to produce idealised regularities that are not found in the original. Schlick thus concludes that art teaches its audience how to perceive the world in this abstract and idealised manner. This type of environmental aesthetics constitutes a means for reaching Schlick’s utopian ecological vision of a future in which culture will become harmonised with nature.

The Development of Market-Driven Identities in Young People: A Socio-Ecological Evolutionary Approach

With the transition toward densely populated and urbanized market-based cultures over the past 200 years, young people’s development has been conditioned by the ascendancy of highly competitive skills-based labor markets that demand new forms of embodied capital (e.g., education) for young people to succeed. Life-history analysis reveals parental shifts toward greater investment in fewer children so parents can invest more in their children’s embodied capital for them to compete successfully. Concomitantly, the evolution of market-based capitalism has been associated with the rise of extrinsic values such as individualism, materialism and status-seeking, which have intensified over the last 40–50 years in consumer economies. The dominance of extrinsic values is consequential: when young people show disproportionate extrinsic relative to intrinsic values there is increased risk for mental health problems and poorer well-being. This paper hypothesizes that, concomitant with the macro-cultural promotion of extrinsic values, young people in advanced capitalism (AC) are obliged to develop an identity that is market-driven and embedded in self-narratives of success, status, and enhanced self-image. The prominence of extrinsic values in AC are synergistic with neuro-maturational and stage-salient developments of adolescence and embodied in prominent market-driven criterion such as physical attractiveness, displays of wealth and material success, and high (educational and extra-curricular) achievements. Cultural transmission of market-driven criterion is facilitated by evolutionary tendencies in young people to learn from older, successful and prestigious individuals (prestige bias) and to copy their peers. The paper concludes with an integrated socio-ecological evolutionary account of market-driven identities in young people, while highlighting methodological challenges that arise when attempting to bridge macro-cultural and individual development.

The cultural evolution of cultural evolution

What makes fast, cumulative cultural evolution work? Where did it come from? Why is it the sole preserve of humans? We set out a self-assembly hypothesis: cultural evolution evolved culturally. We present an evolutionary account that shows this hypothesis to be coherent, plausible, and worthy of further investigation. It has the following steps: (0) in common with other animals, early hominins had significant capacity for social learning; (1) knowledge and skills learned by offspring from their parents began to spread because bearers had more offspring, a process we call CS1 (or Cultural Selection 1); (2) CS1 shaped attentional learning biases; (3) these attentional biases were augmented by explicit learning biases (judgements about what should be copied from whom). Explicit learning biases enabled (4) the high-fidelity, exclusive copying required for fast cultural accumulation of knowledge and skills by a process we call CS2 (or Cultural Selection 2) and (5) the emergence of cognitive processes such as imitation, mindreading and metacognition—‘cognitive gadgets' specialized for cultural learning. This self-assembly hypothesis is consistent with archaeological evidence that the stone tools used by early hominins were not dependent on fast, cumulative cultural evolution, and suggests new priorities for research on ‘animal culture'. This article is part of the theme issue ‘Foundations of cultural evolution’.

Seasonal cues to food scarcity and calorie cravings: Winter cues elicit preferences for energy-dense foods

Winter cues signal a scarcity of food. Birds and mammals respond to such environmental cues by consuming more energy. They convert this surplus into body fat that serves as a buffer against impending food shortages. Similarly, humans exhibit higher obesity rates among food-insecure populations. However, to date, it has been unclear whether winter cues qualitatively affect consumers’ food preferences. Results from five studies (N = 865), with one of them preregistered, show that watching videos depicting winter cues elicits thoughts about energy-dense foods and survival. Winter cues elicit higher preferences for energy-dense than low-calorie foods, with this effect likely being different for women and men. A meta-analysis corroborate this conclusion. Accordingly, our results support the evolutionary account postulating that humans have developed sex-specific responses to perceivable cues to food scarcity. As a result, winter cues induce people to favor products they deem higher in calories. Given the importance of limiting energy-dense food consumption for addressing environmental and public health issues, policymakers and marketers should be aware of this phenomenon when designing public communication campaigns.