Gods are watching and so what? Moralistic supernatural punishment across 15 cultures

Psychological and cultural evolutionary accounts of human sociality propose that beliefs in punitive and monitoring gods that care about moral norms facilitate cooperation. While there is some evidence to suggest that belief in supernatural punishment and monitoring generally induce cooperative behaviour, the effect of a deity's explicitly postulated moral concerns on cooperation remains unclear. Here, we report a pre-registered set of analyses to assess whether perceiving a locally relevant deity as moralistic predicts cooperative play in two permutations of two economic games using data from up to 15 diverse field sites. Across games, results suggest that gods' moral concerns do not play a direct, cross-culturally reliable role in motivating cooperative behaviour. The study contributes substantially to the current literature by testing a central hypothesis in the evolutionary and cognitive science of religion with a large and culturally diverse dataset using behavioural and ethnographically rich methods.

Adaptive narratives and fantastical falsehoods?

Johnson et al. make a strong case for Conviction Narrative Theory, but it remains unclear why so many adaptive narratives include supernatural causes and other falsehoods. Focusing on religions, I argue that an adaptive decision-making system might include supernatural falsehoods because they simplify complex problems, they are sensitive to long-term incentives, and they evoke strong emotions in a communicative context.

Homo medicus: The transition to meat eating increased pathogen pressure and the use of pharmacological plants in Homo

The human lineage transitioned to a more carnivorous niche 2.6 mya and evolved a large body size and slower life history, which likely increased zoonotic pathogen pressure. Evidence for this increase includes increased zoonotic infections in modern hunter-gatherers and bushmeat hunters, exceptionally low stomach pH compared to other primates, and divergence in immune-related genes. These all point to change, and probably intensification, in the infectious disease environment of Homo compared to earlier hominins and other apes. At the same time, the brain, an organ in which immune responses are constrained, began to triple in size. We propose that the combination of increased zoonotic pathogen pressure and the challenges of defending a large brain and body from pathogens in a long-lived mammal, selected for intensification of the plant-based self-medication strategies already in place in apes and other primates. In support, there is evidence of medicinal plant use by hominins in the middle Paleolithic, and all cultures today have sophisticated, plant-based medical systems, add spices to food, and regularly consume psychoactive plant substances that are harmful to helminths and other pathogens. We propose that the computational challenges of discovering effective plant-based treatments, the consequent ability to consume more energy-rich animal foods, and the reduced reliance on energetically-costly immune responses helped select for increased cognitive abilities and unique exchange relationships in Homo. In the story of human evolution, which has long emphasized hunting skills, medical skills had an equal role to play.

All Models Are Wrong, and Some Are Religious: Supernatural Explanations as Abstract and Useful Falsehoods about Complex Realities

Many cognitive and evolutionary theories of religion argue that supernatural explanations are byproducts of our cognitive adaptations. An influential argument states that our supernatural explanations result from a tendency to generate anthropomorphic explanations, and that this tendency is a byproduct of an error management strategy because agents tend to be associated with especially high fitness costs. We propose instead that anthropomorphic and other supernatural explanations result as features of a broader toolkit of well-designed cognitive adaptations, which are designed for explaining the abstract and causal structure of complex, unobservable, and uncertain phenomena that have substantial impacts on fitness. Specifically, we argue that (1) mental representations about the abstract vs. the supernatural are largely overlapping, if not identical, and (2) when the data-generating processes for scarce and ambiguous observations are complex and opaque, a naive observer can improve a bias-variance trade-off by starting with a simple, underspecified explanation that Western observers readily interpret as "supernatural." We then argue that (3) in many cases, knowledge specialists across cultures offer pragmatic services that involve apparently supernatural explanations, and their clients are frequently willing to pay them in a market for useful and effective services. We propose that at least some ethnographic descriptions of religion might actually reflect ordinary and adaptive responses to novel problems such as illnesses and natural disasters, where knowledge specialists possess and apply the best available explanations about phenomena that would otherwise be completely mysterious and unpredictable.

Ethnoscientific expertise and knowledge specialisation in 55 traditional cultures

People everywhere acquire high levels of conceptual knowledge about their social and natural worlds, which we refer to as ethnoscientific expertise. Evolutionary explanations for expertise are still widely debated. We analysed ethnographic text records (N = 547) describing ethnoscientific expertise among 55 cultures in the Human Relations Area Files to investigate the mutually compatible roles of collaboration, proprietary knowledge, cultural transmission, honest signalling, and mate provisioning. We found relatively high levels of evidence for collaboration, proprietary knowledge, and cultural transmission, and lower levels of evidence for honest signalling and mate provisioning. In our exploratory analyses, we found that whether expertise involved proprietary vs. transmitted knowledge depended on the domain of expertise. Specifically, medicinal knowledge was positively associated with secretive and specialised knowledge for resolving uncommon and serious problems, i.e. proprietary knowledge. Motor skill-related expertise, such as subsistence and technological skills, was positively associated with broadly competent and generous teachers, i.e. cultural transmission. We also found that collaborative expertise was central to both of these models, and was generally important across different knowledge and skill domains.

Acculturation and market integration are associated with greater trust among Tanzanian Maasai pastoralists

Acting on socially learned information involves risk, especially when the consequences imply certain costs with uncertain benefits. Current evolutionary theories argue that decision-makers evaluate and respond to this information based on context cues, such as prestige (the prestige bias model) and/or incentives (the risk and incentives model). We tested the roles of each in explaining trust using a preregistered vignette-based study involving advice about livestock among Maasai pastoralists. In exploratory analyses, we also investigated how the relevance of each might be influenced by recent cultural and economic changes, such as market integration and shifting cultural values. Our confirmatory analysis failed to support the prestige bias model, and partially supported the risk and incentives model. Exploratory analyses suggested that regional acculturation varied strongly between northern vs. southern areas, divided by a small mountain. Consistent with the idea that trust varies with socially transmitted values and regional differences in market integration, people living near densely populated towns in the southern region were more likely to trust socially learned information about livestock. Higher trust among market-integrated participants might reflect a coordination solution in a region where traditional pastoralism is beset with novel conflicts of interest.

Radical framing effects in the ultimatum game: the impact of explicit culturally transmitted frames on economic decision-making

Many studies have documented framing effects in economic games. These studies, however, have tended to use minimal framing cues (e.g. a single sentence labelling the frame), and the frames did not involve unambiguous offer expectations. Results often did not differ substantially from those in the unframed games. Here we test the hypothesis that, in contrast to the modal offer in the unframed ultimatum game (UG) (e.g. 60% to the proposer and 40% to the responder), offers in a UG explicitly framed either as a currency exchange or a windfall will closely conform to expectations for the frame and diverge substantially from the modal offer. Participants recruited from MTurk were randomized into one of two conditions. In the control condition, participants played a standard UG. In the treatment conditions, players were provided a vignette explicitly describing the frame with their roles: some were customers and bankers in a currency exchange, and others were in a windfall scenario. We predicted (i) that modal offers in the currency exchange would involve an asymmetric split where greater than 80% went to customers and less than 20% went to bankers, and (ii) that variation in windfall offers would converge onto a 50-50 split with significantly less variation than the control condition. Our first prediction was confirmed with substantial effect sizes (d = 1.09 and d = -2.04), whereas we found no evidence for our second prediction. The first result provides further evidence that it is difficult to draw firm conclusions about economic decision-making from decontextualized games.