New results from the labs of Jonathan Pritchard, Robert Moyzis, Pardis Sabeti, and others have suggested that thousands of genes, perhaps as much as ten percent of the human genome, have been under strong recent selection, and the selection may even have accelerated during the past several thousand years. The numbers are comparable to those for maize, which has been artificially selected beyond recognition during the past few millennia.while Martin Rees sez We Should Take the 'Posthuman' Era Seriously - "Humanity will soon itself be malleable, to an extent that's qualitatively new in the history of our species."
If these results hold up, and apply to psychologically relevant brain function (as opposed to disease resistance, skin color, and digestion, which we already know have evolved in recent millennia), then the field of evolutionary psychology might have to reconsider the simplifying assumption that biological evolution was pretty much over and done with 10-000 ¡ª 50,000 years ago.
And if so, the result could be evolutionary psychology on steroids. Humans might have evolutionary adaptations not just to the conditions that prevailed for hundreds of thousands of years, but also to some of the conditions that have prevailed only for millennia or even centuries. Currently, evolutionary psychology assumes that any adaptation to post-agricultural ways of life are 100% cultural.
...some individuals act as 'sentinels', sitting conspicuously in a high tree and not feeding, watching for hawks and warning the rest of the flock who are therefore able to get on with feeding. Again eschewing kin selection and other manifestations of conventional selfish genery, Zahavi's explanation followed his own paradoxical logic: "Look what a great bird I am, I can afford to risk my life sitting high in a tree watching out for hawks, saving your miserable skins for you and allowing you to feed while I don't." What the sentinel pays out in personal cost he gains in social prestige, which translates into reproductive success. Natural selection favours conspicuous and costly generosity.btw Tim O'RLY on The Social Graph:
You can see why I was sceptical... Or, to be more precise, Maynard Smith couldn't find a mathematical model that led to the conclusion that Zahavi's theory might work. He left open the possibility that somebody else might come along later with a better model. That is exactly what Alan Grafen did, and now we all have to change our minds... In one sentence, Grafen found an evolutionarily stable combination of male advertising strategy and female credulity strategy that turned out to be unmistakeably Zahavian.
[T]hat's computer-science-speak for the mathematical structure that maps the relationships between people... only one instance of a class of data structure that will prove increasingly important as we build applications powered by data at internet scale. You can think of the mapping of people, businesses, and events to places as the "location graph", or the relationship of search queries to results and advertisements as the "question-answer graph" ...extending the ability of groups to self-organize... if facts change our mind, that's science. But when ideas change our minds, we see those facts afresh, and that's history, culture, science, and philosophy all in one.and Daniel Dennet has Competition on the brain:
And what do neurons ¡®buy¡¯ with their dopamine, their serotonin or oxytocin, etc.? Greater influence in the networks in which they participate... in the demanding environment of the brain, where the victories go to those cells that can network more effectively, contribute to more influential trends at the virtual machine levels where large-scale human purposes and urges are discernible.---
I used to believe that a paramount purpose of a liberal education was threefold:---1) Stretch your mind, reach beyond your preconceptions; learn to think of things in ways you have never thought before.I still believe #1 and #2. I have changed my mind about #3. I now believe in a new version of #3, which replaces the above with the following:
2) Acquire tools with which to critically examine and evaluate new ideas, including your own cherished ones.
3) Settle eventually on a framework or set of frameworks that organize what you know and believe and that guide your life as an individual and a leader.a) Learn new frameworks, and be guided by them.Settling into a framework is easy. The brain is built to perceive the world through structured lenses ¡ª cognitive scaffolds on which we hang our knowledge and belief systems.
b) But never get so comfortable as to believe that your frameworks are the final word, recognizing the strong psychological tendencies that favor sticking to your worldview. Learn to keep stretching your mind, keep stepping outside your comfort zone, keep venturing beyond the familiar, keep trying to put yourself in the shoes of others whose frameworks or cultures are alien to you, and have an open mind to different ways of parsing the world. Before you critique a new idea, or another culture, master it to the point at which its proponents or members recognize that you get it.
Stretching your mind is hard. Once we've settled on a worldview that suits us, we tend to hold on. New information is bent to fit, information that doesn't fit is discounted, and new views are resisted.
By 'framework' I mean any one of a range of conceptual or belief systems ¡ª either explicitly articulated or implicitly followed. These include narratives, paradigms, theories, models, schemas, frames, scripts, stereotypes, and categories; they include philosophies of life, ideologies, moral systems, ethical codes, worldviews, and political, religious or cultural affiliations. These are all systems that organize human cognition and behavior by parsing, integrating, simplifying or packaging knowledge or belief. They tend to be built on loose configurations of seemingly core features, patterns, beliefs, commitments, preferences or attitudes that have a foundational and unifying quality in one's mind or in the collective behavior of a community. When they involve the perception of people (including oneself), they foster a sense of affiliation that may trump essential features or beliefs.
What changed my mind was the overwhelming evidence of biases in favor of perpetuating prior worldviews. The brain maps information onto a small set of organizing structures, which serve as cognitive lenses, skewing how we process or seek new information. These structures drive a range of phenomena, including the perception of coherent patterns (sometimes where none exists), the perception of causality (sometimes where none exists), and the perception of people in stereotyped ways.
Another family of perceptual biases stems from our being social animals (even scientists!), susceptible to the dynamics of in-group versus out-group affiliation. A well known bias of group membership is the over-attribution effect, according to which we tend to explain the behavior of people from other groups in dispositional terms ("that's just the way they are"), but our own behavior in much more complex ways, including a greater consideration of the circumstances. Group attributions are also asymmetrical with respect to good versus bad behavior. For groups that you like, including your own, positive behaviors reflect inherent traits ("we're basically good people") and negative behaviors are either blamed on circumstances ("I was under a lot of pressure") or discounted ("mistakes were made"). In contrast, for groups that you dislike, negative behaviors reflect inherent traits ("they can't be trusted") and positive behaviors reflect exceptions ("he's different from the rest"). Related to attribution biases is the tendency (perhaps based on having more experience with your own group) to believe that individuals within another group are similar to each other ("they're all alike"), whereas your own group contains a spectrum of different individuals (including "a few bad apples"). When two groups accept bedrock commitments that are fundamentally opposed, the result is conflict ¡ª or war.
Fortunately, the brain has other systems that allow us to counteract these tendencies to some extent. This requires conscious effort, the application of critical reasoning tools, and practice. The plasticity of the brain permits change - within limits.
To assess genuine understanding of an idea one is inclined to resist, I propose a version of Turing's Test tailored for this purpose: You understand something you are inclined to resist only if you can fool its proponents into thinking you get it. Few critics can pass this test. I would also propose a cross-cultural Turing Test for would-be cultural critics (a Golden Rule of cross-group understanding): before critiquing a culture or aspect thereof, you should be able to navigate seamlessly within that culture as judged by members of that group.
By rejecting #3, you give up certainty. Certainty feels good and is a powerful force in leadership. The challenge, as Bertrand Russell puts it in The History of Western Philosophy, is "To teach how to live without certainty, and yet without being paralyzed by hesitation".
« Older The musical equivalent of sneaking around MIT late... | We Now Conclude Our Broadcast Day Newer »
This thread has been archived and is closed to new comments
The Edge questions are always fun. Helena Cronin's was interesting: More dumbbells but more Nobels: Why men are at the top. So is David Buss' on Female Sexual Psychology.
Personally, I've changed my mind about anthropogenic environmental hazards like pesticides and plastics -- I was quite skeptical that there was a substantial risk from these things, especially compared to something like overfishing -- but now I think it is a case of death by a thousand cuts, and environmental diseases are probably very real, very insidious.
posted by Rumple at 12:42 AM on January 1, 2008 [1 favorite]