The literature on human mate preferences is vast but most data come from studies on college students in complex societies, who represent a thin slice of cultural variation in an evolutionarily novel environment. Here, I present data on the mate preferences of men and women in a society of hunter-gatherers, the Hadza of Tanzania. Hadza men value fertility in a mate more than women do, and women value intelligence more than men do. Women place great importance on men’s foraging, and (...) both sexes rate character as important. Unlike college students, Hadza men place considerable importance on women being hard-working, and Hadza women cite looks about as often as men do. (shrink)

Strong reciprocity is an effective way to promote cooperation. This is especially true when one not only cooperates with cooperators and defects on defectors (second-party punishment) but even punishes those who defect on others (third-party, “altruistic” punishment). Some suggest we humans have a taste for such altruistic punishment and that this was important in the evolution of human cooperation. To assess this we need to look across a wide range of cultures. As part of a cross-cultural project, I played three (...) experimental economics games with the Hadza, who are hunter-gatherers in Tanzania. The Hadza frequently engaged in second-party punishment but they rarely engaged in third-party punishment. Other small-scale societies engaged in less third-party punishment as well. I suggest third-party punishment only became more important in large, complex societies to solve more pressing collective-action problems. (shrink)

While most studies of low-carbon transitions focus on green niche-innovations, this paper shifts attention to the resistance by incumbent regime actors to fundamental change. Drawing on insights from political economy, the paper introduces politics and power into the multi-level perspective. Instrumental, discursive, material and institutional forms of power and resistance are distinguished and illustrated with examples from the UK electricity system. The paper concludes that the resistance and resilience of coal, gas and nuclear production regimes currently negates the benefits from (...) increasing renewables deployment. It further suggests that policymakers and many transition-scholars have too high hopes that ‘green’ innovation will be sufficient to bring about low-carbon transitions. Future agendas in research and policy should therefore pay much more attention to the destabilization and decline of existing fossil fuel regimes. (shrink)

I begin with a distinction between narrow and broad defenses to the logical problem of evil. The former is simply an attempt to show that God and evil are not logically incompat-ible whereas the latter attempts the same, but only by appealing to beliefs one takes to be true in the actual world. I then argue that while recent accounts of original sin may be consistent with a broad defense, they are also logically incoherent. After considering potential replies, I conclude (...) by proposing an account of original sin that is both logically coherent and consistent with a broad defense. (shrink)

This paper considers a problem that arises for free will defenses when considering the nature of God's own will. If God is perfectly good and performs praiseworthy actions, but is unable to do evil, then why must humans have the ability to do evil in order to perform such actions? This problem has been addressed by Theodore Guleserian, but at the expense of denying God's essential goodness. I examine and critique his argument and provide a solution to the initial problem (...) that does not require abandoning God's essential goodness. (shrink)

In a previous issue of this journal Michael Veber argued that God could not answer certain prayers because doing so would be immoral. In this article I attempt to demonstrate that Veber’s argument is simply the logical problem of evil applied to a possible world. Because of this, his argument is susceptible to a Plantinga-style defense.

This paper focuses on the make-up of different cultures in experimental neurology, neuroanatomy, and clinical psychiatry. These cultures served as important research bases for early regenerative concepts and projects in the area of neurology and psychiatry at the beginning of the 20th century. Nevertheless, the developments in brain research and clinical neurology cannot be regarded to be isolated from broader societal developments, as the discourses on social de- and regeneration, neurasthenia, nerve-weakness and experiences of the brain-injured after WWI show. Societal (...) and cultural developments directly influenced researchers’ conceptualisation, scientific ideas, and even their experimental and clinical orientation. They directly reflect which scientific problems the neuroscientists felt inclined to address and what areas they began to leave aside. Using the concept of socio-technical experiments, it is demonstrated that research methodologies in neuronal de- and regeneration studies were not simply a product of recent advances in the scientific differentiation of somatic neurology or brain-psychiatry. Moreover, they resulted in important interdisciplinary attempts which emerged from great collaborative work including neuroscientists from various areas of investigation in both basic and clinical contexts. (shrink)

We use data collected among Hadza hunter-gatherers between 2005 and 2009 to examine hypotheses about the causes and consequences of men’s foraging and food sharing. We find that Hadza men foraged for a range of food types, including fruit, honey, small animals, and large game. Large game were shared not like common goods, but in ways that significantly advantaged producers’ households. Food sharing and consumption data show that men channeled the foods they produced to their wives, children, and their consanguineal (...) and affinal kin living in other households. On average, single men brought food to camp on 28% of days, married men without children at home on 31% of days, and married men with children at home on 42% of days. Married men brought fruit, the least widely shared resource, to camp significantly more often than single men. A model of the relationship between hunting success and household food consumption indicates that the best hunters provided 3–4 times the amount of food to their families than median or poor hunters. These new data fill important gaps in our knowledge of the subsistence economy of the Hadza and uphold predictions derived from the household and kin provisioning hypotheses. Key evidence and assumptions backing prior claims that Hadza hunting is largely a form of status competition were not replicated in our study. In light of this, family provisioning is a more viable explanation for why good hunters are preferred as husbands and have higher fertility than others. (shrink)

This article critically discusses the state of STS, expressing feelings of discontent regarding four aspects: policy relevance, conceptual language, too much focus on complexity, theoretical styles. Middle range theory is proposed as an alternative, promising avenue. Middle range theories focus on delimited topics, make explicit efforts to combine concepts, and search for abstracted patterns and explanatory mechanisms. The article presents achievements in that direction for technology dynamics, particularly with regard to the role of expectations, niche theory and radical innovation, and (...) the multi-level perspective on sociotechnical transitions. (shrink)

The task of transforming Durkheim's sociological perspective into an explanation of poverty in rural areas carries a triple handicap: Durkheim was not concerned with material well-being, he did not conceptualize structures of inequality, and his explanation of the division of labor was flawed. His late book on religion, however, contains an explanation of institutional innovation which offers a new starting point for understanding formal dimensions such as differentiation and pluralism, and these in turn as they are related to poverty. When (...) these dimensions are combined with technical organization, differences in welfare can be explained. When the summary formula for this combination of structure and technology is compared with those for Marxist and conventional economic explanations, the result is a dramatic contrast between the two materialist theories and a true sociological position. (shrink)

In a series of articles, Wes Morriston has launched what can only be considered a full-scale assault on the divine command theory (DCT) of morality. According to Morriston, proponents of this theory are committed to an alarming counterpossible: that if God did command an annual human sacrifice, it would be morally obligatory. Since only a ‘terrible’ deity would do such a ‘terrible’ thing, we should reject DCT. Indeed, if there were such a deity, the world would be a terrible place—certainly (...) far worse than it is. We argue that Morriston’s non-standard method for assessing counterpossibles of this sort is flawed. Not only is the savvy DCT-ist at liberty to reject it, but Morriston’s method badly misfires in the face of theistic activism—a metaphysical platform available to DCT-ists, according to which if God didn’t exist, neither would anything else. (shrink)

We present a cross-cultural analysis showing that the presence of an active or moral High God in societies varies generally along a continuum from lesser to greater technological complexity and subsistence productivity. Foragers are least likely to have High Gods. Horticulturalists and agriculturalists are more likely. Pastoralists are most likely, though they are less easily positioned along the productivity continuum. We suggest that belief in moral High Gods was fostered by emerging leaders in societies dependent on resources that were difficult (...) to manage and defend without group cooperation. These leaders used the concept of a supernatural moral enforcer to manipulate others into cooperating, which resulted in greater productivity. Reproductive success would accrue most to such leaders, but the average reproductive success of all individuals in the society would also increase with greater productivity. Supernatural enforcement of moral codes maintained social cohesion and allowed for further population growth, giving one society an advantage in competition with others. (shrink)

The aim of this study was to explore stakeholder perceptions of the contribution of an Automatic Milking System (AMS) to sustainable development of organic dairy production in Denmark and the Netherlands. In addition, reasons for the current difference in AMS use on organic dairy farms between both countries were explored. To answer above mentioned aims, farmers and advisors in both countries were interviewed using a focus group approach. Questions of the interviews were based on a literature review on sustainability issues (...) affected by introduction of AMS. Participants expressed no moral problems regarding AMS use. They, however, pointed out uncertainty about the economic gain, difficulties with grazing, adaptation problems to technology, and image problems towards consumers. The latter results from a reduction in grazing time affecting both animal welfare and product quality. The participants did not recognize eutrophication, as result of high stocking density on farmstead lots, as a problem caused by AMS. The milk quality problem related to AMS use, although acknowledged as crucial towards consumers, was not prioritized very highly, especially not by the farmers in both countries. All groups were, however, unanimous in their perception of how important image was as far as the consumers are concerned. The perception analysis revealed that Dutch participants were more concerned about the economic payoff of AMS use, and showed more reluctance towards enlargement than Danish ones. In addition, they acknowledged the small-scale naturalness of organic production. These differences in perception could possibly explain observed differences in AMS use in organic dairy production between Denmark and the Netherlands. (shrink)

The idea of the orderly output constraint is compared with recent findings about the representation of vowels in the auditory cortex of an animal model for human speech sound processing (Ohl & Scheich 1997). The comparison allows a critical consideration of the idea of neuronal “feature extractors,” which is of relevance to the noninvariance problem in speech perception.

Cooperative child care among humans, where individuals other than the biological mother (allomothers) provide care, may increase a mother’s fertility and the survivorship of her children. Although the potential benefits to the mother are clear, the motivations for allomothers to provide care are less clear. Here, we evaluate the kin selection allomothering hypothesis using observations on Hadza hunter-gatherers collected in ten camps over 17 months. Our results indicate that related allomothers spend the largest percentage of time holding children. The higher (...) the degree of relatedness among kin, the more time they spend holding, supporting the hypothesis of nepotism as the strongest motivation for providing allomaternal care. Unrelated helpers of all ages also provide a substantial amount of investment, which may be motivated by learning to mother, reciprocity, or coercion. (shrink)

The aim of this paper is to discuss a key question in the history and philosophy of medicine, namely how scholars should treat the practices and experimental hypotheses of modern life science laboratories. The paper seeks to introduce some prominent historiographical methods and theoretical approaches associated with biomedical research. Although medical scientists need no convincing that experimentation has a significant function in their laboratory work, historians, philosophers, and sociologists long neglected its importance when examining changes in medical theories or progress (...) in scientific knowledge. The reason appears to have been the academic influence of the then dominant tradition in the history of ideas, but was also due to a misconception of what could usefully be termed the view on “historical ontology.” During the last two decades, there have been many books and research articles that have turned towards the subject, so that the study of experimental practice has become a major trend in the contemporary history and philosophy of medicine. A closer look at the issue of laboratory research shows that concepts in medicine and the life sciences cannot be understood as historically constant, free-standing ideas, but have to be regarded as dependent on local research settings. They often carry particular “social memories” with them and thus acquire important ethical implications. (shrink)

Human population growth must end, and the sooner the better, for both nature and a humanity that pursues boundlessly increasing affluence. Poisoning of organisms and massive extinctions result, exacerbated by population momentum. Infliction of pain and death largely for trivial reasons constitutes the ignoble dénouement of our history. Reducing human numbers would be only one fitting response to recognition of this situation. Reliance on voluntary socio-economic reforms, including even the empowennent of women, appears unlikely to lead to below-replacement-level fertility, since (...) families on average still elect to have more than two children. Discussed are three reasons for thinking that coercive measures could help to engender a decreasing human population without negating preferable voluntary efforts to the same end. Hence some coercion to reduce fertility is justifiable. (shrink)

In this paper, we attempt to show that if Plantinga’s free will defence succeeds, his O Felix Culpa theodicy fails. For if every creaturely essence suffers from transworld depravity, then given that Jesus has a creaturely essence (as we attempt to show), it follows that Incarnation and Atonement worlds cannot be actualized by God, in which case we have anything but a felix culpa.