Abstract: Numerous investigators have argued that early ontogenetic immersion in sociocultural environments facilitates cognitive developmental change in human-reared great apes more characteristic of Homo sapiens than of their own species. Such revamping of core, species-typical psychological systems might be manifest, according to this argument, in the emergence of mental representational competencies, a set of social cognitive skills theoretically consigned to humans alone. Human-reared great apes' capacity to engage in “true imitation,” in which both the means and ends of demonstrated actions are reproduced with fairly high rates of fidelity, and laboratory great apes' failure to do so, has frequently been interpreted as reflecting an emergent understanding of intentionality in the former. Although this epigenetic model of the effects of enculturation on social cognitive systems may be well-founded and theoretically justified in the biological literature, alternative models stressing behavioral as opposed to representational change have been largely overlooked. Here I review some of the controversy surrounding enculturation in great apes, and present an alternative nonmentalistic version of the enculturation hypothesis that can also account for enhanced imitative performance on object-oriented problem-solving tasks in human-reared animals.

Abstract: This article offers a general definition of self-knowledge that embraces all forms and levels of self-knowledge in animals and humans. It is hypothesized that various levels of self-knowledge constitute an ordinal scale such that each species in a lineage displays the forms of self-knowledge found in related species as well as new forms it and its sister species may have evolved. Likewise, it is hypothesized that these various forms of levels of self-knowledge develop in the sequence in which they evolved. Finally, a general hypothesis for the functional significance of self-knowledge is proposed along with subhypotheses regarding the adaptive significance of various levels of self-knowledge in mammals including human and nonhuman primates. The general hypothesis is that self-knowledge serves as a standard for assessing the qualities of conspecifics compared to those of the self. Such assessment is crucial to deciding among alternative reproductive and subsistence strategies. The qualities that are assessed, which vary across taxa, range from the size and strength of the self to its mathematical or musical abilities. This so-called assessment model of self-knowledge is based on evolutionary biological models for social selection and the role of assessment in animal communication.

Abstract: The position advanced in this paper is that the bedrock of emotional feelings is contained within the evolved emotional action apparatus of mammalian brains. This dual-aspect monism approach to brain-mind functions, which asserts that emotional feelings may reflect the neurodynamics of brain systems that generate instinctual emotional behaviors, saves us from various conceptual conundrums. In coarse form, primary process affective consciousness seems to be fundamentally an unconditional “gift of nature” rather than an acquired skill, even though those systems facilitate skill acquisition via various felt reinforcements. Affective consciousness, being a comparatively intrinsic function of the brain, shared homologously by all mammalian species, should be the easiest variant of consciousness to study in animals. This is not to deny that some secondary processes (e.g., awareness of feelings in the generation of behavioral choices) cannot be evaluated in animals with sufficiently clever behavioral learning procedures, as with place-preference procedures and the analysis of changes in learned behaviors after one has induced re-valuation of incentives. Rather, the claim is that a direct neuroscientific study of primary process emotional/affective states is best achieved through the study of the intrinsic (“instinctual”), albeit experientially refined, emotional action tendencies of other animals. In this view, core emotional feelings may reflect the neurodynamic attractor landscapes of a variety of extended trans-diencephalic, limbic emotional action systems-including SEEKING, FEAR, RAGE, LUST, CARE, PANIC, and PLAY. Through a study of these brain systems, the neural infrastructure of human and animal affective consciousness may be revealed. Emotional feelings are instantiated in large-scale neurodynamics that can be most effectively monitored via the ethological analysis of emotional action tendencies and the accompanying brain neurochemical/electrical changes. The intrinsic coherence of such emotional responses is demonstrated by the fact that they can be provoked by electrical and chemical stimulation of specific brain zones-effects that are affectively laden. For substantive progress in this emerging research arena, animal brain researchers need to discuss affective brain functions more openly. Secondary awareness processes, because of their more conditional, contextually situated nature, are more difficult to understand in any neuroscientific detail. In other words, the information-processing brain functions, critical for cognitive consciousness, are harder to study in other animals than the more homologous emotional/motivational affective state functions of the brain.

Abstract: The evolution of cooperation has long been a topic near and dear to the hearts of behavioral and evolutionary ecologists. Cooperative behaviors run the gamut from fairly simple to very complicated and there are a myriad of ways to study cooperation. Here I shall focus on three paths that have been delineated in the study of intraspecific cooperation among unrelated individuals: reciprocity, byproduct mutualism, and group selection. In each case, I attempt to delineate the theory underlying each of these paths and then provide examples from the empirical literature. In addition, I shall briefly touch upon some recent work that has attempted to examine (or re-examine) the role of cognition and phylogeny in the study of cooperative behavior. While empirical and theoretical work has made significant strides in the name of better understanding the evolution and maintenance of cooperative behavior in animals, much work remains for the future. “From the point of view of the moralist, the animal world is on about the same level as the gladiator's show. The creatures are fairly well treated, and set to fight; whereby the strongest, the swiftest and the cunningest live to fight another day. The spectator has no need to turn his thumb down, as no quarter is given em leader the weakest and the stupidest went to the wall, while the toughest and the shrewdest, those who were best fitted to cope with their circumstances, but not the best in any other way, survived. Life was a continuous free fight, and em leader a war of each against all was the normal state of existence.” (Huxley 1888)