Abstract: Although many animal species can represent numerical values, little is known about how salient number is relative to other object properties for nonhuman animals. In one hypothesis, researchers propose that animals represent number only as a last resort, when no other properties differentiate stimuli. An alternative hypothesis is that animals automatically, spontaneously, and routinely represent the numerical attributes of their environments. The authors compared the influence of number versus that of shape, color, and surface area on rhesus monkeys' (Macaca mulatta) decisions by testing them on a matching task with more than one correct answer: a numerical match and a nonnumerical (color, surface area, or shape) match. The authors also tested whether previous laboratory experience with numerical discrimination influenced a monkey's propensity to represent number. Contrary to the last-resort hypothesis, all monkeys based their decisions on numerical value when the numerical ratio was favorable.

Abstract: For an animal from any species to exhibit intelligent perception it must be capable of being consciously aware of what it perceives and capable of learning from this experience. Although many organisms, and for that matter machines, are capable of rapid adaptive learning in response to perception of environmental changes, such adaptations can occur without them being consciously aware either of external stimuli or their response to them. While behavioural and neurophysiological evidence suggests that, apart from ourselves, other higher primates must also be capable of such awareness, an important central question is whether such awareness is a characteristic of primate evolution or if it also occurs in sub-primate mammals as well. In this review I will examine our behavioural and neurophysiological evidence from visual and olfactory recognition studies in the sheep to support the argument that they are likely to be aware of and learn about both social and non-social objects and that they are therefore capable of intelligent perception. However, the impact of motivational changes on these perceptual processes suggests that they may be limited in terms of both prospection and retrospection and dealing with symbolic associations.

Abstract: In primate groups, collective movements are typically described as processes dependent on leadership mechanisms. However, in some species, decision-making includes negotiations and distributed leadership. These facts suggest that simple underlying processes may explain certain decision mechanisms during collective movements. To study such processes, we have designed experiments on white-faced capuchin monkeys (Cebus capucinus) during which we provoked collective movements involving a binary choice. These experiments enabled us to analyse the spatial decisions of individuals in the group. We found that the underlying process includes anonymous mimetism, which means that each individual may influence all members of the group. To support this result, we created a mathematical model issued from our experimental data. A totally anonymous model does not fit perfectly with our experimental distribution. A more individualised model, which takes into account the specific behaviour of social peripheral individuals, revealed the validity of the mimetism hypothesis. Even though white-faced capuchins have complex cognitive abilities, a coexistence of anonymous and social mechanisms appears to influence their choice of direction during collective movements. The present approach may offer vital insights into the relationships between individual behaviours and their emergent collective acts.

Abstract: If culture is defined as variation acquired and maintained by social learning, then culture is common in nature. However, cumulative cultural evolution resulting in behaviors that no individual could invent on their own is limited to humans, song birds, and perhaps chimpanzees. Circumstantial evidence suggests that cumulative cultural evolution requires the capacity for observational learning. Here, we analyze two models the evolution of psychological capacities that allow cumulative cultural evolution. Both models suggest that the conditions which allow the evolution of such capacities when rare are much more stringent than the conditions which allow the maintenance of the capacities when common. This result follows from the fact that the assumed benefit of the capacities, cumulative cultural adaptation, cannot occur when the capacities are rare. These results suggest why such capacities may be rare in nature.

Abstract: Abstract
The evolution and origin of primate social organisation has attracted the attention of many researchers, and a solitary pattern, believed to be present in most nocturnal prosimians, has been generally considered as the most primitive system. Nocturnal prosimians are in fact mostly seen alone during their nightly activities and therefore termed “solitary foragers”, but that does not mean that they are not social. Moreover, designating their social organisation as “solitary”, implies that their way of life is uniform in all species. It has, however, emerged over the last decades that all of them exhibit not only some kind of social network but also that those networks differ among species. There is a need to classify these social networks in the same manner as with group-living (gregarious) animals if we wish to link up the different forms of primate social organisation with ecological, morphological or phylogenetic variables. In this review, we establish a basic classification based on spatial relations and sociality in order to describe and cope properly with the social organisation patterns of the different species of nocturnal prosimians and other mammals that do not forage in cohesive groups. In attempting to trace the ancestral pattern of primate social organisation, the Malagasy mouse and dwarf lemurs and the Afro-Asian bushbabies and lorises are of special interest because they are thought to approach the ancestral conditions most closely. These species have generally been believed to exhibit a dispersed harem system as their pattern of social organisation (“dispersed” means that individuals forage solitarily but exhibit a social network). Therefore, the ancestral pattern of primate social organisation was inferred to be a dispersed harem. In fact, new field data on cheirogaleids combined with a review of patterns of social organisation in strepsirhines (lemurs, bushbabies and lorises) revealed that they exhibit either dispersed multi-male systems or dispersed monogamy rather than a dispersed harem system. Therefore, the concept of a dispersed harem system as the ancestral condition of primate social organisation can no longer be supported. In combination with data on social organisation patterns in “primitive” placentals and marsupials, and in monotremes, it is in fact most probable that promiscuity is the ancestral pattern for mammalian social organisation. Subsequently, a dispersed multi-male system derived from promiscuity should be regarded as the ancestral condition for primates. We further suggest that the gregarious patterns of social organisation in Aotus and Avahi, and the dispersed form in Tarsius evolved from the gregarious patterns of diurnal primates rather than from the dispersed nocturnal type. It is consequently proposed that, in addition to Aotus and Tarsius, Avahi is also secondarily nocturnal.