This is a special case of one of my favorite Damned Ideas, originally developed by John W. Campbell in the 1960s from some speculations by a forgotten French anthropologist. Campbell proposed that the manhood initiation rituals found in many primitive tribes are a selective machine designed to permit adulthood and reproduction only to those who can demonstrate verbal fluency and the ability to override instinctive fears on verbal command.
Campbell suggests that all living humans are descended from groups of hominids that, having evolved full-human mental capability in some of their members, found the overhead of supporting the dullards too high. So they began selecting for traits correlated with intelligence through initiation rituals timed for just as their offspring were achieving reproductive capacity; losers got driven out, or possibly killed and eaten.
Campbell pointed out that the common elements of tribal initiations are (a) scarring or cicatricing of the skin, opening the way for lethal infections, (b) alteration or mutilation of the genitals, threatening the ability to reproduce, and (c) alteration of the mouth and teeth, threatening the ability to eat. These seem particularly well optimized for inducing maximum instinctive fear in the subject while actually being relatively safe under controlled and relatively hygenic conditions. The core test of initiation is this: can the subject conquer fear and submit to the initiation on the basis of learned (verbal, in preliterate societies) command?
Campbell noticed the first order effect was to shift the mean of the IQ bell curve upwards over generations. The second-order effect, which if he noticed he didn’t talk about, was to start an arms race in initiation rituals; competing bands experimented with different selective filters (not consciously but through random variation). Setting the bar too low or too high would create a bad tradeoff between IQ selectivity and maintaining raw reproductive capacity. So we’re descended from the hominids who found the right tradeoff to push their mean IQ up as rapidly as possible and outcompeted the groups that chose less well.
It doesn’t seem to have occurred to Campbell or his sources, but this theory explains why initiation rituals for girls are a rare and usually post-literate phenomenon. Male reproductive capacity is cheap; a healthy young man can impregnate several young women a day, and healthy young men are instinct-wired to do exactly that whenever they can get away with it. Female reproductive capacity, on the other hand, is scarce and precious. So it makes sense to select the boys ruthlessly and give the girls a pass. Of course if you push this too far you don’t get enough hunters and fighters, but the right tradeoff pretty clearly is not 1-to-1.
Eric S. Raymond, “Selecting for intelligence”, Armed and Dangerous, 2003-11-14.
July 12, 2016
June 14, 2016
It’s all about the encephalization, really. Millions of years ago our hominid ancestors stumbled onto a novel adaptive strategy: be smart, adaptable, and capable of learning rather than purely instinct-driven. Make tools; use fire; invent language.
This strategy required much, much more of our nervous systems. Because intelligence was in fact a winning strategy, we were selected for growing more complex brains capable of doing more information processing. But increasing the logic density of brains is hard; there probably isn’t a path to it through the design space that is rapidly exploitable by small point mutations. So selective pressure made our brains larger, instead.
The fossil record shows that the hominid line encephalized at a breakneck speed compared to the usual leisurely pace of evolutionary change. This had huge consequences; much of human biology is a series of hacks and kluges to support that encephalization, often in stupidly suboptimal ways.
The one that’s relevant here starts from the limited width of the birth canal. Limited, that is, by the pelvic girdle surrounding it. A skull that’s too large won’t fit through. Therefore, the genetic lines that survived were those in which babies are born with small skulls but the ability to grow them much larger by maturity. (And even so, the size of a baby’s skull pushes that limit pretty hard; this is why birth is so much more difficult and dangerous for human females than it is for other primates).
That design (be born with a small skull and upgrade it outside the womb) implied a long juvenile period between birth and physical maturity. In fact the human brain doesn’t completely finish configuring and rewiring itself until around age 25. And the long juvenile period probably also explains the exceptionally long human lifespan; whatever had to be altered in the development clock to defer stabilization into the final adult configuration probably also delayed the inset of senescence. (Direct evidence for this theory is the rare disease “progeria”).
And the dominoes kept falling. The long juvenile period implied offspring that would be incapable of fending for themselves for an unprecedently long time – on the order of decades rather than the few months to a year typical for other mammals. Consequently the selective value of extended cooperation between the parents went way, way up relative to even our nearest animal kin.
Romantic love works as an an evolved mechanism for keeping mated pairs cooperating long enough to raise multiple children. Here again, selection favors those who love more because they get to launch more offspring. We are, in fact, made to fall in love – and it would only be surprising if the mechanism for establishing it were not simple, robust, and easily triggered.
Eric S. Raymond, “Love is the simplest thing”, Armed and Dangerous, 2015-01-15.
June 1, 2016
In the environment of evolutionary adaptedness (EEA) an individual could not survive outside the group of their birth and so conformity was a matter of life and death. Conform or be cast out. Conformity to arbitrary convention was not in fact arbitrary but signalled affiliation. Conformity banded groups together.
Today, however, conformity is often counter-productive. Trying to enforce the arbitrary conventions of one’s in-group impedes social cooperation on the scale that makes modernity possible. Conformity also slows the development of new ideas and new ways of doing things — the essence of growth and progress. Even though conformity is now counter-productive the desire to conform and to enforce conformity is buried deep–the atavism of social justice.
Individualism and liberalism are foundational ideas for modernity but these adult ideas battle the desire to conform in our childish hearts.
Alex Tabarrok, “The Developmental Roots of Conformity Bias”, Marginal Revolution, 2016-05-20.
March 19, 2016
A current New York Times news story, What If It’s All Been A Big Fat Lie, entertainingly chronicles the discovery that low-fat diets are bad for people. More specifically, that the substitution of carbohydrates like bread and pasta and potatoes for meat that we’ve all had urged on us since the early 1980s is probably the cause of the modern epidemic of obesity and the sharp rise in diabetes incidence.
I have long believed that most of the healthy-eating advice we get is stone crazy, and the story does tend to confirm it. One of my reasons for believing this is touched on in the article; what we’re told is good for us doesn’t match what humans “in the wild” (during the 99% of our species history that predated agriculture) ate. The diet our bodies evolved to process doesn’t include things like large amounts of milled grain or other starches. Our hunter-gatherer ancestors ate wild vegetables (especially tubers) and meat whenever they could get it.
But the evolutionary analysis only tells us what we probably should be eating. It doesn’t explain how the modern diet has come to be as severely messed up as it is — nor why the advice we’ve been getting on healthy eating over the last twenty years has been not merely bad but perversely wrong.
The answer is, I think, implicit in the fact that “health food” has a strong tendency to be bland, fibrous, and nasty — a kind of filboid studge that we have to work at convincing ourselves we like rather than actually liking. Which is, if you think about it, nuts. Human food tropisms represent two million years of selective knowledge about what’s good for our bodies. Eating a lot of what we don’t like is far more likely to be a mistake than eating things we do like, even to excess.
Why do we tend to treat our natural cravings for red meat and fat as sins, then? Notice the similarity between the rhetoric of diet books and religious evangelism and you have your answer. Dietary mortification of the flesh has become a kind of secular asceticism, a way for wealthy white people with guilt feelings about their affluence to demonstrate virtue and expiate their imagined transgressions.
Once you realize that dieting is a religion, the irrationality and mutual contradictions become easier to understand. It’s not about what’s actually good for you, it’s about suffering and self-denial and the state of your soul. People who constantly break and re-adopt diets are experiencing exactly the same cycle of secondary rewards as the sinner who repeatedly backslides and reforms.
This model explains the social fact that the modern flavor of “health”-based dietary piety is most likely to be found in people who don’t have the same psychological needs satisfied by an actual religion. Quick now: who’s more likely to be a vegetarian or profess a horror of “junk food” — a conservative Christian heartlander or a secular politically-correct leftist from the urban coasts?
Eric S. Raymond, “Diet Considered as a Bad Religion”, Armed and Dangerous, 2002-07-17.
January 19, 2016
Perhaps more important than piling up more examples to attest the phenomenon is giving a little thought to why female masochism occurs. Like other sex traits, it is an evolutionary adaptation. I am going to go way out on a limb and suggest that early hominid males may not have been quite so delicate as Tom Fleming, who becomes ill at the very thought of a woman being struck. African men are, by all accounts, pretty quick with their fists to this day. Gallantry is an achievement of civilization, not a part of our primitive nature.
Now, females in our “environment of evolutionary adaptation” were dependent on males for mating, protection, and access to resources. These males were bigger and stronger than females and could easily hurt them if angered or displeased. If our female ancestors had been delicate snowflakes unable to endure life with such brutes, we would not be here today. In other words, women adapted to male brutality, including occasional violence, learning how to get through or around it.
Think for a moment, men, how you would learn to behave if you were dependent for survival on an unpredictable and often violent creature larger and stronger than yourself. You would learn not simply to take what you wanted. You would learn to act when his back is turned, to use indirection, deception, manipulation. You would learn to conceal your true thoughts and keep Big Boy confused as to your true intentions. You would, in short, learn to act like a woman.
The battle of the sexes is a contest of force vs. cunning. Yes, civilized men learn to control their aggressive impulses and not beat women up every time they feel irritation with them. In the modern West, men have largely renounced the use of their natural weapon for controlling women, i.e., force. Have women renounced the use of their own weapons against men? Certainly we cannot expect women to shed millennial evolutionary adaptations automatically the instant men learn to behave.
F. Roger Devlin, “The Question of Female Masochism”, Counter-Currents Publishing, 2014-09-17.
April 24, 2015
Stewart Brand wants us to stop presenting so many conservation concerns in the headline-grabbing “Fluffy Bunnies At Risk!” format:
The way the public hears about conservation issues is nearly always in the mode of ‘[Beloved Animal] Threatened With Extinction’. That makes for electrifying headlines, but it misdirects concern. The loss of whole species is not the leading problem in conservation. The leading problem is the decline in wild animal populations, sometimes to a radical degree, often diminishing the health of whole ecosystems.
Viewing every conservation issue through the lens of extinction threat is simplistic and usually irrelevant. Worse, it introduces an emotional charge that makes the problem seem cosmic and overwhelming rather than local and solvable. It’s as if the entire field of human medicine were treated solely as a matter of death prevention. Every session with a doctor would begin: ‘Well, you’re dying. Let’s see if we can do anything to slow that down a little.’
Medicine is about health. So is conservation. And as with medicine, the trends for conservation in this century are looking bright. We are re-enriching some ecosystems we once depleted and slowing the depletion of others. Before I explain how we are doing that, let me spell out how exaggerated the focus on extinction has become and how it distorts the public perception of conservation.
Many now assume that we are in the midst of a human-caused ‘Sixth Mass Extinction’ to rival the one that killed off the dinosaurs 66 million years ago. But we’re not. The five historic mass extinctions eliminated 70 per cent or more of all species in a relatively short time. That is not going on now. ‘If all currently threatened species were to go extinct in a few centuries and that rate continued,’ began a recent Nature magazine introduction to a survey of wildlife losses, ‘the sixth mass extinction could come in a couple of centuries or a few millennia.’
The range of dates in that statement reflects profound uncertainty about the current rate of extinction. Estimates vary a hundred-fold – from 0.01 per cent to 1 per cent of species being lost per decade. The phrase ‘all currently threatened species’ comes from the indispensable IUCN (International Union for Conservation of Nature), which maintains the Red List of endangered species. Its most recent report shows that of the 1.5 million identified species, and 76,199 studied by IUCN scientists, some 23,214 are deemed threatened with extinction. So, if all of those went extinct in the next few centuries, and the rate of extinction that killed them kept right on for hundreds or thousands of years more, then we might be at the beginning of a human-caused Sixth Mass Extinction.
April 2, 2015
Amanda Smith on some of the reasons why human male and female shapes are so different from one another, unlike most mammals:
“It just seems that women think about their bodies in much more complicated ways than men do, and that’s kind of bewildering when you’re a man,” he says.
Apart from mere curiosity, Bainbridge has a professional interest: “I’d always thought it was strange that humans are the one species where our females are curvy — you don’t really see that in other species”.
He addresses that question in his book: Curvology: The Origins and Power of Female Body Shape.
At birth, he writes, human babies are around 12 per cent fat by weight. Throughout childhood that average fat level remains consistent between boys and girls. However, by the end of puberty girls of average weight will have have a body composition of 24 to 30 per cent fat, while boys hardly change at all.
“There is a very spectacular stacking on of adipose tissue during those years, and of course that’s what makes women such a distinctive shape compared to men,” says Bainbridge. “Men have got the same as most animals, it’s women that are absolutely exceptional.”
March 16, 2015
Amy Alkon responds to a recent Guardian piece lamenting men’s choices in (younger) women:
Evolutionary psychologists David Buss and David Schmitt theorized that men and women have “conflicting strategies” in seeking romantic partners, emerging from our differing physiologies and the ensuing differences in what sex can cost us.
Because a woman can get pregnant from a single sex act and be stuck with a kid to drag around and feed, women evolved to care a lot less about a man’s looks than his ability and willingness to be a “provider.” A veritable mountain of research suggests Buss and Schmitt’s theory is right.
For example, anthropologist John Marshall Townsend and psychologist Gary Levy showed women photos of an ugly guy in a Rolex and business attire and a handsome guy in a Burger King uniform. Women overwhelmingly went for the business lizard over the burger stud.
But back to the guys. Ancestral men could just walk away after sex and still pass on their genes. So men evolved to want to have sex with as many of the most healthy, fertile women they could. And what does health and fertility look like? Well, female beauty: Youth, clear skin, symmetrical features (reflecting health and no icky parasites); long, shiny hair; and a figure that’s more hourglass than beer vat.
The difference in what men and women prioritize in partners is best summed up by my friend Walter Moore. A guy complained to him that women are only attracted to wealthy men. Walter joked back, “That’s so unfair because we don’t expect them to be wealthy; all we ask is that they look like models.”
February 26, 2015
Real Clear Science has an excerpt from Yuval Harari’s recent book Sapiens: A Brief History of Humankind:
Scientists also agree that about 70,000 years ago, Sapiens from East Africa spread into the Arabian peninsula, and from there they quickly overran the entire Eurasian landmass.
When Homo sapiens landed in Arabia, most of Eurasia was already settled by other humans. What happened to them? There are two conflicting theories. The ‘Interbreeding Theory’ tells a story of attraction, sex and mingling. As the African immigrants spread around the world, they bred with other human populations, and people today are the outcome of this interbreeding.
For example, when Sapiens reached the Middle East and Europe, they encountered the Neanderthals. These humans were more muscular than Sapiens, had larger brains, and were better adapted to cold climes. They used tools and fire, were good hunters, and apparently took care of their sick and infirm. (Archaeologists have discovered the bones of Neanderthals who lived for many years with severe physical handicaps, evidence that they were cared for by their relatives.) Neanderthals are often depicted in caricatures as the archetypical brutish and stupid ‘cave people’, but recent evidence has changed their image.
According to the Interbreeding Theory, when Sapiens spread into Neanderthal lands, Sapiens bred with Neanderthals until the two populations merged. If this is the case, then today’s Eurasians are not pure Sapiens. They are a mixture of Sapiens and Neanderthals. Similarly, when Sapiens reached East Asia, they interbred with the local Erectus, so the Chinese and Koreans are a mixture of Sapiens and Erectus.
The opposing view, called the ‘Replacement Theory’ tells a very different story – one of incompatibility, revulsion, and perhaps even genocide. According to this theory, Sapiens and other humans had different anatomies, and most likely different mating habits and even body odours. They would have had little sexual interest in one another. And even if a Neanderthal Romeo and a Sapiens Juliet fell in love, they could not produce fertile children, because the genetic gulf separating the two populations was already unbridgeable. The two populations remained completely distinct, and when the Neanderthals died out, or were killed off, their genes died with them. According to this view, Sapiens replaced all the previous human populations without merging with them. If that is the case, the lineages of all contemporary humans can be traced back, exclusively, to East Africa, 70,000 years ago. We are all ‘pure Sapiens’.
A lot hinges on this debate. From an evolutionary perspective, 70,000 years is a relatively short interval. If the Replacement Theory is correct, all living humans have roughly the same genetic baggage, and racial distinctions among them are negligible. But if the Interbreeding Theory is right, there might well be genetic differences between Africans, Europeans and Asians that go back hundreds of thousands of years. This is political dynamite, which could provide material for explosive racial theories.
In recent decades the Replacement Theory has been the common wisdom in the field. It had firmer archaeological backing, and was more politically correct (scientists had no desire to open up the Pandora’s box of racism by claiming significant genetic diversity among modern human populations). But that ended in 2010, when the results of a four-year effort to map the Neanderthal genome were published. Geneticists were able to collect enough intact Neanderthal DNA from fossils to make a broad comparison between it and the DNA of contemporary humans. The results stunned the scientific community.
It turned out that 1-4 per cent of the unique human DNA of modern populations in the Middle East and Europe is Neanderthal DNA. That’s not a huge amount, but it’s significant. A second shock came several months later, when DNA extracted from the fossilised finger from Denisova was mapped. The results proved that up to 6 per cent of the unique human DNA of modern Melanesians and Aboriginal Australians is Denisovan DNA.
January 17, 2015
Barry is using my second-favorite rhetorical device, apophasis, the practice of bringing up something by denying that it will be brought up. For example, “I think the American people deserve a clean debate, and that’s why I’m going to stick to the issues, rather than talking about the incident last April when my opponent was caught having sex with a goat. Anyway, let’s start with the tax rate…”
He is complaining about being single by saying that you can’t complain about being single – and, as a bonus, placating feminists by blaming the whole thing on the manosphere as a signal that he’s part of their tribe and so should not be hurt.
It almost worked. He only got one comment saying he was privileged and entitled (which he dismisses as hopefully a troll). But he did get some other comments that remind me of two of my other least favorite responses to “nice guys”.
First: “Nice guys don’t want love! They just want sex!”
One line disproof: if they wanted sex, they’d give a prostitute a couple bucks instead of spiralling into a giant depression.
Second: “You can’t compare this to, like, poor people who complain about being poor. Food and stuff are basic biological human needs! Sex isn’t essential for life! It’s an extra, like having a yacht, or a pet tiger!”
I know that feminists are not always the biggest fans of evolutionary psychology. But I feel like it takes a special level of unfamiliarity with the discipline to ask “Sure, evolution gave us an innate desire for material goods, but why would it give us an deep innate desire for pair-bonding and reproduction??!”
But maybe a less sarcastic response would be to point out Harry Harlow’s monkey studies. These studies – many of them so spectacularly unethical that they helped kickstart the modern lab-animals’-rights movement – included one in which monkeys were separated from their real mother and given a choice between two artifical “mothers” – a monkey-shaped piece of wire that provided milk but was cold and hard to the touch, and a soft cuddly cloth mother that provided no milk. The monkeys ended up “attaching” to the cloth mother and not the milk mother.
In other words – words that shouldn’t be surprising to anyone who has spent much time in a human body – companionship and warmth can be in some situations just as important as food and getting your more basic needs met. Friendship can meet some of that need, but for a lot of people it’s just not enough.
When your position commits you to saying “Love isn’t important to humans and we should demand people stop caring about whether or not they have it,” you need to take a really careful look in the mirror – assuming you even show up in one.
Scott Alexander, “Radicalizing the Romanceless”, Slate Star Codex, 2014-08-31.
December 27, 2014
Eric S. Raymond acknowledges the strong influence of evolutionary psychology on the development of open source theory:
Yesterday I realized, quite a few years after I should have, that I have never identified in public where I got the seed of the idea that I developed into the modern economic theory of open-source software – that is, how open-source “altruism” could be explained as an emergent result of selfish incentives felt by individuals. So here is some credit where credit is due.
Now, in general it should be obvious that I owed a huge debt to thinkers in the classical-liberal tradition, from Adam Smith down to F. A. Hayek and Ayn Rand. The really clueful might also notice some connection to Robert Trivers’s theory of reciprocal altruism under natural selection and Robert Axelrod’s work on tit-for-tat interactions and the evolution of cooperation.
These were all significant; they gave me the conceptual toolkit I could apply successfully once I’d had my initial insight. But there’s a missing piece – where my initial breakthrough insight came from, the moment when I realized I could apply all those tools.
The seed was in the seminal 1992 anthology The Adapted Mind: Evolutionary Psychology and the Generation of Culture. That was full of brilliant work; it laid the foundations of evolutionary psychology and is still worth a read.
(I note as an interesting aside that reading science fiction did an excellent job of preparing me for the central ideas of evolutionary psychology. What we might call “hard adaptationism” – the search for explanations of social behavior in evolution under selection – has been a central theme in SF since the 1940s, well before even the first wave of academic sociobiological thinking in the early 1970s and, I suspect, strongly influencing that wave. It is implicit in, as a leading example, much of Robert Heinlein’s work.)
The specific paper that changed my life was this one: Two Nonhuman Primate Models for the Evolution of Human Food Sharing: Chimpanzees and Callitrichids by W.C. McGrew and Anna T.C. Feistner.
In it, the authors explained food sharing as a hedge against variance. Basically, foods that can be gathered reliably were not shared; high-value food that could only be obtained unreliably was shared.
The authors went on to observe that in human hunter-gatherer cultures a similar pattern obtains: gathered foods (for which the calorie/nutrient value is a smooth function of effort invested) are not typically shared, whereas hunted foods (high variance of outcome in relation to effort) are shared. Reciprocal altruism is a hedge against uncertainty of outcomes.
October 27, 2014
In any species that lives lives other than the solitary, brutish, and short variety, members cooperate. Cooperation is often a utility maximizing approach for basic economic reasons: if I’m well fed because I had a good hunting day, and you’re hungry because you had a bad day, a marginal calorie is worth much less to me than it is to you, so I should share some of my catch with you. This is true for two reasons: first, because if we’re kin, your future reproductive success redounds to the benefit of (some of) my genes, and second, because you might return the favor a day or a year later.
Nature, however, is better at generating frenemies than friends. A better way for me to reproduce my genes is to use a mixed strategy: helping you when it’s easy, defecting when I think I can get away with it, etc. I should ideally take food from you when offered, yet give back as little as I can get away with. I should be seen to be a good ally, and fair, and yet stab you in the back when I can get away with it.
In social species, there’s advanced technology to accomplish these goals: I can marshal alliances, vote people off the island, harass males away from fertile females, seize more than my share of the food for myself and my offspring.
It doesn’t matter if it’s nice; it matters if it’s effective. Gnon has no pity and laughs at your human ideals…especially because he created your human ideals to help you be a convincing liar in social games.
And thus deception slithered its way in to the garden of Eden and/or earthly delights.
What is the take away here? It is this: evolution has crafted every one of us for one mission: to pass our genes on to the next generation. The fact that you, or you, or you, have chosen not to have kids does not refute this; in fact, in supports this. Your genes will not be present in the next generation, and Gnon will laugh.
And what effects does this mission have on us? High libidos? Well, yes, some of that — but so much more. We’re the ape with the run away brains. Any ape that just had a high libido is long removed from the gene pool. Only the apes that also are excellent at joining alliances, marshaling allies, sniffing when the winds are changing, and defecting strategically reproduced with enough success to have contributed meaningfully to our genome.
A million years ago this alliance-making skill meant being on the right side of the alpha ape…and perhaps sneakily supporting the up-and-coming number two male.
Ten thousand years ago it meant being a member of a hunter gatherer tribe, and making status-degrading jokes about the one guy who was acting a bit big for his (deer hide) britches.
A thousand years ago, it meant … well, by a thousand years ago, social alliances for status games were starting to look pretty damned modern. It meant cobbling together wacky alliances from diverse groups like Diggers, Levelers, and Fifth Monarchists in order to overthrow one set of rulers and establish yourself in their place. Once in power there are all sorts of food-and-sex optimizing strategies for those good at the alliance game… like enslaving the foot soldiers of the old regime and selling them into slavery overseas, seizing their land, and more.
Clark, “Gamer Gate: Three Stages to Obit”, Popehat, 2014-10-21.
September 12, 2014
People who say they are against teaching the theory of evolution are very likely to be Christian fundamentalists. But people who are against taking seriously the implications of evolution, strongly enough to want to attack those who disagree, including those who teach those implications, are quite likely to be on the left.
Consider the most striking case, the question of whether there are differences between men and women with regard to the distribution of intellectual abilities or behavioral patterns. That no such differences exist, or if that if they exist they are insignificant, is a matter of faith for many on the left. The faith is so strongly held that when the president of Harvard, himself a prominent academic, merely raised the possibility that one reason why there were fewer women than men in certain fields might be such differences, he was ferociously attacked and eventually driven to resign.
Yet the claim that such differences must be insignificant is one that nobody who took the implications of evolution seriously could maintain. We are, after all, the product of selection for reproductive success. Males and females play quite different roles in reproduction. It would be a striking coincidence if the distribution of abilities and behavioral patterns that was optimal for one sex turned out to also be optimal for the other, rather like two entirely different math problems just happening to have the same answer.
The denial of male/female differences is the most striking example of left wing hostility to the implications of Darwinian evolution, but not the only one. The reasons to expect differences among racial groups as conventionally defined are weaker, since males of all races play the same role in reproduction, as do females of all races. But we know that members of such groups differ in the distribution of observable physical characteristics — that, after all, is the main way we recognize them. That is pretty strong evidence that their ancestors adapted to at least somewhat different environments.
There is no a priori reason to suppose that the optimal physical characteristics were different in those different environments but the optimal mental characteristics were the same. And yet, when differing outcomes by racial groups are observed, it is assumed without discussion that they must be entirely due to differential treatment by race. That might turn out to be true, but there is no good reason to expect it. Here again, anyone who argues the opposite is likely to find himself the target of ferocious attacks, mainly from people on the left.
David D. Friedman, “Who is Against Evolution?”, Ideas, 2008-08-29
July 31, 2014
Damian Thompson points out that the “offensive” things that are getting people upset at Richard Dawkins are exactly the same sort of things they applauded when he was attacking Christianity:
‘Richard Dawkins, what on earth happened to you?’ asks Eleanor Robertson in the Guardian today. Ms Robertson is a ‘feminist and writer living in Sydney’. She follows to the letter the Guardian’s revised style guide for writing about Prof Dawkins: wring your hands until your fingers are raw, while muttering ‘Oh, what a noble mind is here o’erthrown’.
For some time now Dawkins has been saying rude things about Muslims and feminists. This makes him a bigot in the eyes of the Left — and especially the Guardian, which is extraordinarily and mysteriously protective of Islam. As Robertson puts it:
‘Sure, he wrote some pop science books back in the day, but why do we keep having him on TV and in the newspapers? If it’s a biologist you’re after, or a science communicator, why not pick from the hundreds out there who don’t tweet five or six Islamophobic sentiments before getting off the toilet in the morning?’
Note how The Selfish Gene and The Blind Watchmaker — masterpieces of lucid thinking that advanced humanity’s understanding of evolution — have become mere ‘pop science’ now that their author is upsetting the wrong people.
It’s hard to deny that Dawkins’s ‘secular fundamentalism’ — as liberal commentators now describe it — makes for an embarrassing spectacle. When enraged pensioners pick fights with total strangers, one’s natural reaction is to go and sit somewhere else on the bus.
But Dawkins was just as offensive when his target was Christianity; it’s just that the Left didn’t have a problem with his description of Pope Benedict XVI as a ‘leering old villain in the frock’ who ran ‘a profiteering, woman-fearing, guilt-gorging, truth-hating, child-raping institution … amid a stench of incense and a rain of tourist-kitsch sacred hearts and preposterously crowned virgins, about his ears.’
As I said at the time, that article — in the Washington Post, no less — ‘conjures up the image of a nasty old man who’s losing his marbles. It’s not very nice about the Pope, either.’ But Dawkins has not become any crazier in the intervening four years; he’s simply widened his attack on blind faith, as he sees it, to include Muslims and feminists.
May 23, 2014
“Mammals don’t respond well to surveillance. We consider it a threat. It makes us paranoid, and aggressive and vengeful”
Angelique Carson reports on a recent IAPP Canada Privacy Symposium presentation:
If marine biologist-turned-best-selling author Peter Watts is an expert on anything, it’s mammals. Speaking to 400 or so privacy pros and regulators gathered last week at the IAPP Canada Privacy Symposium to talk privacy and data protection, he used that experience to send a rather jarring — and anything but conventional — message:
Mammals don’t respond well to surveillance. We consider it a threat. It makes us paranoid, and aggressive and vengeful. But we’ll never win against the giant corporations and governments that watch us, Watts argued, so all we can develop is a surefire defense.
Think “scorched earth.” If we can’t protect the data, Watts posited, maybe we should burn it to the ground.
Hear him out: Mammals will always respond to the surveillance threat as they would any threat — with aggression, in the same way the natural selection process has shaped every other life form on this planet.
“Anybody who thinks their own behavior isn’t at least partly informed by those legacy circuits has not been paying attention,” he said.
Watts pointed to author David Brin’s assertion during his keynote recently at the IAPP’s Global Privacy Summit that while our instinct is to pass a law aimed at telling governments and corporations to “stop looking” at us, we should instead turn our gaze to them in the name of reciprocity.
“It’s not telling them do not look,” Brin said during his speech. “It’s looking back.”
But Edward Snowden is currently living in Russia after he tried to “look back.” And as someone who’s worked a lot in the past with mammals, Watts knows that, biologically, looking back is a bad idea: “To get into a staring contest with a large, aggressive, territorial mammal primed to think of eye contact as a threat display … I can’t recommend it.”
“Natural selection favors the paranoid,” Watts said.
H/T to Bruce Schneier for the link.