Showing posts with label social cognition. Show all posts
Showing posts with label social cognition. Show all posts

Friday, March 08, 2024

Explaining the evolution of gossip

 A fascinating open source article from Pan et al.:

Significance
From Mesopotamian cities to industrialized nations, gossip has been at the center of bonding human groups. Yet the evolution of gossip remains a puzzle. The current article argues that gossip evolves because its dissemination of individuals’ reputations induces individuals to cooperate with those who gossip. As a result, gossipers proliferate as well as sustain the reputation system and cooperation.
Abstract
Gossip, the exchange of personal information about absent third parties, is ubiquitous in human societies. However, the evolution of gossip remains a puzzle. The current article proposes an evolutionary cycle of gossip and uses an agent-based evolutionary game-theoretic model to assess it. We argue that the evolution of gossip is the joint consequence of its reputation dissemination and selfishness deterrence functions. Specifically, the dissemination of information about individuals’ reputations leads more individuals to condition their behavior on others’ reputations. This induces individuals to behave more cooperatively toward gossipers in order to improve their reputations. As a result, gossiping has an evolutionary advantage that leads to its proliferation. The evolution of gossip further facilitates these two functions of gossip and sustains the evolutionary cycle.

Monday, May 15, 2023

People who talk too much

I host a monthly discussion group in Austin TX, The Austin Rainbow Forum, that meets at 2 pm on the first Sunday of every month to consider interesting topics and ideas. On this past May 7, one of our group members led a discussion of "Overtalking" in the modern world, which has got us all spouting opinions, giving advice, and getting ourselves in trouble, according to Dan Lyons in his recent book titled "STFU: The Power of Keeping Your Mouth Shut in an Endlessly Noisy World."  The central ideas in Lyons’ book are summarized in this Time Magazine article. I looked through a reviewers copy of the book I was sent, and suggest that it is worth having a look if you are stimulated by the summary article. The bottom line of the book could be stated as "Shut up and listen instead of talking so much." Lyons offers five nudges: 

-When possible, say nothing

-Master the power of the pause

-Quit social media

-Seek out silence

-Learn how to listen

Lyons is a professional columnist who writes with a very engaging style, even if the level of his coverage is sometimes a bit superficial.  (He quotes a researcher who studied brain activity and '“figured out what causes talkaholism,” ...unfortunately, on doing a quick look up of the work describing the neuronal measurements, I found that there is no there there.)

Wednesday, February 15, 2023

A.I. as a path towards mass lunacy

MindBlog wants to be part of the passing on of this elegantly stated clip from an article by novelist, literary critic, and essayist Walter Kirn:
What chatbots do is scrape the web, the library of texts already written, and learn from it how to add to the collection, which causes them to start scraping their own work in ever enlarging quantities, along with the texts produced by future humans. Both sets of documents will then degenerate. For as the adoption of A.I. relieves people of their verbal and mental powers and pushes them toward an echoing conformity, much as the mass adoption of map apps have abolished their senses of direction, the human writings from which the A.I. draws will decline in originality and quality along with their derivatives. Enmeshed, dependent, mutually enslaved, machine and man will unite their special weaknesses — lack of feeling and lack of sense — and spawn a thing of perfect lunacy, like the child of a psychopath and an idiot.
I can hear the objections to this dire scenario of a million gung-ho programmers as well as the ambitious A.I. itself, but I, a creative writer, am wed to it. I think dramatically first and scientifically second, such is my art. My ancient and possibly endangered art is imagining worst cases and playing them out to their bitter, tragic ends, as Sophocles did when he posited a king who unwittingly killed his father, married his mother, and then launched an inquiry into the matter after vowing to slay the perpetrator. See? See what writers were capable of then?
Now we have ‘Ant-Man.’ And worse, ‘Ant-Man’ sequels, enhanced by C.G.I.

Wednesday, February 01, 2023

Market exposure and human morality

In the face of resurgent threats to place religion over the rest of civil society, and specious claims that we can't have a moral society without the (varying) moral injunctions of various religions, this recent article by Enke in Nature Human Behavior offers a nice explication of one of several other routes by which moral behaviors have evolved over time. Here is the abstract:
According to evolutionary theories, markets may foster an internalized and universalist prosociality because it supports market-based cooperation. This paper uses the cultural folklore of 943 pre-industrial ethnolinguistic groups to show that a society’s degree of market interactions, proxied by the presence of intercommunity trade and money, is associated with the cultural salience of (1) prosocial behaviour, (2) interpersonal trust, (3) universalist moral values and (4) moral emotions of guilt, shame and anger. To provide tentative evidence that a part of this correlation reflects a causal effect of market interactions, the analysis leverages both fine-grained geographic variation across neighbouring historical societies and plausibly exogenous variation in the presence of markets that arises through proximity to historical trade routes or the local degree of ecological diversity. The results suggest that the coevolutionary process involving markets and morality partly consists of economic markets shaping a moral system of a universalist and internalized prosociality.

Wednesday, January 25, 2023

The Evolution of Peace

I pass on the abstract of an article by Luke Glowacki that has been submitted to the network of Behavioral and Brain Science reviewers who might offer commentary on its arguments. Motivated readers can obtain a copy of the article from me.
Abstract: While some species have affiliative and even cooperative interactions between individuals of different social groups, humans are alone in having durable, positive-sum, interdependent relationships across unrelated social groups. Our capacity to have harmonious relationships that cross group boundaries is an important aspect of our species' success, allowing for the exchange of ideas, materials, and ultimately enabling cumulative cultural evolution. Knowledge about the conditions required for peaceful intergroup relationships is critical for understanding the success of our species and building a more peaceful world. How do humans create harmonious relationships across group boundaries and when did this capacity emerge in the human lineage? Answering these questions involves considering the costs and benefits of intergroup cooperation and aggression, for oneself, one's group, and one's neighbor. Taking a game theoretical perspective provides new insights into the difficulties of removing the threat of war and reveals an ironic logic to peace—the factors that enable peace also facilitate the increased scale and destructiveness of conflict. In what follows, I explore the conditions required for peace, why they are so difficult to achieve, and when we expect peace to have emerged in the human lineage. I argue that intergroup cooperation was an important component of human relationships and a selective force in our species history in the past 300 thousand years. But the preconditions for peace only emerged in the past 100 thousand years and likely coexisted with intermittent intergroup violence which would have also been an important and selective force in our species' history.

Monday, January 09, 2023

AI After Death: interactions with AI representations of the deceased

 I want to pass on to MindBlog readers the following excellent notes that Terry Allard made to guide a discussion at the Nov. 29, 2022 session of the Chaos & Complex Systems Discussion group at the Univ. of Wisconsin. 

Chaos & Complex Systems Discussion

AI After Death: interactions with AI representations of the deceased
November 29, 2022
Source material: Washington Post; Nov 12, 2022, by Caren Chesler: AI’s New Frontier
https://www.washingtonpost.com/health/2022/11/12/artificial-intelligence-grief/ See also https://www.media.mit.edu/projects/augmented-eternity/overview/

AI companies have begun mining digital content and real world interview to create AI representations of people with whom their survivors can interact.

The digital representations are created from social media posts, email, electronic surveillance, voice recordings and sometimes actual interviews with the targets before they pass away.

The interaction can be made directly with visual, audio or text avatars.

  • The documentary, “Meeting You,” created a digitized re-creation of a recently lost child that the mother could see through a virtual reality headset.

  • Augmented Eternities (MIT Media Lab) This project uses a distributed machine intelligence network to enable its users to control their growing digital footprint, turn it into their digital representation, and share it as a part of a social network.

    Our digital identity has become so rich and intrinsic that without it, it may feel like a part of us is missing. The number of sensors we carry daily and the digital footprints we leave behind have given us enough granular patterns and data clusters that we can now use them for prediction and reasoning on behalf of an individual. We believe that by enabling our digital identity to perpetuate, we can significantly contribute to global expertise and enable a new form of an intergenerational collective intelligence.

    https://www.media.mit.edu/projects/augmented-eternity/overview/

  • Amazon unveiled a new feature it’s developing for Alexa, in which the virtual assistant can read aloud stories in a deceased loved one’s voice

  • Several entrepreneurs in the AI sphere, including James Vlahos of HereAfter AI and Eugenia Kuyda, who co-founded AI start-ups Luka and Replika, have turned their efforts toward virtual representations of people, using data from their digital footprint to craft an avatar or chatbot that can interact with family members after they’ve passed.

    HereAfter’s app takes users through an interview process before they’ve died, prompting them to recollect stories and memories that are then recorded. After they’ve passed, family members can ask questions, and the app responds in the deceased’s voice using the accumulated interview information, almost like it’s engaging in a conversation.

    Some Questions for Discussion:

  1. How does posthumous interaction benefit the survivors? Are there risks? Could it lead to someone wanting to remain in this virtual world of their loved one?

  2. Could posthumous digital avatars have a therapeutic benefit for the grieving?

  3. Can digital avatars replace human interaction writ large?

  4. Can digital avatars learn and evolve on their own?

  5. Are digital avatars alive or could they be? How do we define sentience?

  6. Will “deep fakes” compromise trust in online person-to-person interactions?

  7. Can people download their identities into digital form and transcend (cheat) death?

 

Monday, November 28, 2022

The Computational Society

The most recent issue of Trends in Cognitive Sciences presents a forum in its 25th Anniversary Series: Looking Forward. Several of the contribution are open source (you can email me to request access to those that are not), and I would like to point to Nick Charter's brief article "The computational society," passing on his initial and final comments. I suggest you read through his descriptions of what he thinks are four promising lines of work.
How do individual human minds create languages, legal systems, scientific theories, and technologies? From a cognitive science viewpoint, such collective phenomena may be considered a type of distributed computation in which human minds together solve computational problems beyond any individual. This viewpoint may also shift our perspective on individual minds.
To make the computational society more than a metaphor, we need conceptual tools and methods to understand social phenomena in information-processing terms. Fortunately, several different, yet complementary, approaches have emerged in recent years. Here I highlight four promising lines of work: (i) social interaction as computation, (ii) the computational Leviathan, (iii) collective self-correction and rationality, and (iv) computation through spontaneous order.
Cognitive science may stand on the brink of a new revolution, seeing social, organizational, and cultural processes as distributed computation. If so, we will need to look afresh at the computational role of individual minds. For example, rather than seeing each developing child as a lone minilinguist or a scientist-in-the-crib, we may, following Adam Ferguson, see humans as primarily learning to contribute to collective computations beyond the understanding of individual understanding.

Monday, November 14, 2022

Poisoned by Twitter - Trump, Musk and Kanye

Jaron Lanier, a computer scientist whose writing is always worth reading, has done a succinct must-read kind of piece in the NYTimes. I think you should read the whole brief essay, but will paste in a few clips:
When I compare Mr. Musk, Mr. Trump and Kayne West, I see a convergence of personalities that were once distinct. The garish celebrity playboy, the obsessive engineer and the young artist, as different from one another as they could be, have all veered not in the direction of becoming grumpy old men, but into being bratty little boys in a schoolyard. Maybe we should look at what social media has done to these men.
I believe “Twitter poisoning” is a real thing. It is a side effect that appears when people are acting under an algorithmic system that is designed to engage them to the max. It’s a symptom of being part of a behavior-modification scheme.
The human brain did not evolve to handle modern chemicals or modern media technology and is vulnerable to addiction. That is true for me and for us all.
Behavioral changes occur as a side effect of something called operant conditioning, which is the underlying mechanism of social media addiction. This is the core mechanism analogous to the role alcohol plays in alcoholism...What happened was that the algorithms that optimized the individualized advertising model found their way into it automatically, unintentionally rediscovering methods that had been tested on dogs and pigeons.
What do I think are the symptoms of Twitter poisoning? There is a childish insecurity, where before there was pride. Instead of being above it all, like traditional strongmen throughout history, the modern social media-poisoned alpha male whines and frets. This works because his followers are similarly poisoned and can relate so well.
I’ll suggest a hypothesis about the childishness that comes to the surface in social media addicts. When we were children, we all had to negotiate our way through the jungle of human power relationships at the playground. When we feel those old humiliations, anxieties and sadisms again as adults — over and over, because the algorithm has settled on that pattern as a powerful way to engage us — habit formation restimulates old patterns that had been dormant. We become children again, not in a positive, imaginative sense, but in a pathetic way.
Modern techies have revived a technocratic sensibility: a belief that great engineers can and should guide society. Whether that idea appeals or not, when technology degrades the minds of those same engineers, then the result can only be dysfunction.

Wednesday, November 02, 2022

Well being increases with diversity of social connections.

From Collins et al.

Significance

The link between social connection and well-being is well-documented: Happier people tend to spend more time with others, and people experience greater happiness while socially engaged. But, over and above people’s total amount of social interaction, which set of interactions—with which types of relationship partners (e.g., family members, close friends, acquaintances, strangers), and how many interactions with each type—is most predictive of well-being? Building on research showing the benefits of variety—in activities, experiences, and emotions—for well-being, we document a link between the relational diversity of people’s social portfolios and well-being. Assessing the social interactions and happiness of over 50,000 people reveals that interacting with a more diverse set of relationship types predicts higher well-being.
Abstract
We document a link between the relational diversity of one’s social portfolio—the richness and evenness of relationship types across one’s social interactions—and well-being. Across four distinct samples, respondents from the United States who completed a preregistered survey (n = 578), respondents to the American Time Use Survey (n = 19,197), respondents to the World Health Organization’s Study on Global Aging and Adult Health (n = 10,447), and users of a French mobile application (n = 21,644), specification curve analyses show that the positive relationship between social portfolio diversity and well-being is robust across different metrics of well-being, different categorizations of relationship types, and the inclusion of a wide range of covariates. Over and above people’s total amount of social interaction and the diversity of activities they engage in, the relational diversity of their social portfolio is a unique predictor of well-being, both between individuals and within individuals over time.

Friday, October 28, 2022

Observing the activity of our prosocial brains

Interesting work from Lockwood et al., open source with nice graphics:  

Highlights

• Prosocial behaviors frequently involve exerting effort 
• Human participants completed an effort-based decision-making task during fMRI 
• The anterior cingulate gyrus represented the effort costs of prosocial acts 
• Ventral tegmental area and ventral insula represented value for oneself
Summary
Prosocial behaviors—actions that benefit others—are central to individual and societal well-being. Although the mechanisms underlying the financial and moral costs of prosocial behaviors are increasingly understood, this work has often ignored a key influence on behavior: effort. Many prosocial acts are effortful, and people are averse to the costs of exerting them. However, how the brain encodes effort costs when actions benefit others is unknown. During fMRI, participants completed a decision-making task where they chose in each trial whether to “work” and exert force (30%–70% of maximum grip strength) or “rest” (no effort) for rewards (2–10 credits). Crucially, on separate trials, they made these decisions either to benefit another person or themselves. We used a combination of multivariate representational similarity analysis and model-based univariate analysis to reveal how the costs of prosocial and self-benefiting efforts are processed. Strikingly, we identified a unique neural signature of effort in the anterior cingulate gyrus (ACCg) for prosocial acts, both when choosing to help others and when exerting force to benefit them. This pattern was absent for self-benefiting behaviors. Moreover, stronger, specific representations of prosocial effort in the ACCg were linked to higher levels of empathy and higher subsequent exerted force to benefit others. In contrast, the ventral tegmental area and ventral insula represented value preferentially when choosing for oneself and not for prosocial acts. These findings advance our understanding of the neural mechanisms of prosocial behavior, highlighting the critical role that effort has in the brain circuits that guide helping others.

Friday, October 14, 2022

Sleepless and unhelpful

Simon et al. demonstrate that sleep loss leads to the withdrawal of human helping across individuals, groups, and large-scale societies:
Humans help each other. This fundamental feature of homo sapiens has been one of the most powerful forces sculpting the advent of modern civilizations. But what determines whether humans choose to help one another? Across 3 replicating studies, here, we demonstrate that sleep loss represents one previously unrecognized factor dictating whether humans choose to help each other, observed at 3 different scales (within individuals, across individuals, and across societies). First, at an individual level, 1 night of sleep loss triggers the withdrawal of help from one individual to another. Moreover, fMRI findings revealed that the withdrawal of human helping is associated with deactivation of key nodes within the social cognition brain network that facilitates prosociality. Second, at a group level, ecological night-to-night reductions in sleep across several nights predict corresponding next-day reductions in the choice to help others during day-to-day interactions. Third, at a large-scale national level, we demonstrate that 1 h of lost sleep opportunity, inflicted by the transition to Daylight Saving Time, reduces real-world altruistic helping through the act of donation giving, established through the analysis of over 3 million charitable donations. Therefore, inadequate sleep represents a significant influential force determining whether humans choose to help one another, observable across micro- and macroscopic levels of civilized interaction. The implications of this effect may be non-trivial when considering the essentiality of human helping in the maintenance of cooperative, civil society, combined with the reported decline in sufficient sleep in many first-world nations.

Wednesday, September 28, 2022

Neural synchronization predicts marital satisfaction

From Li et al.:  

Significance

Humans establish intimate social and personal relationships with their partners, which enable them to survive, successfully mate, and raise offspring. Here, we examine the neurobiological basis of marital satisfaction in humans using naturalistic, ecologically relevant, interpersonal communicative cues that capture shared neural representations between married couples. We show that in contrast to demographic and personality measures, which are unreliable predictors of marital satisfaction, neural synchronization of brain responses during viewing of naturalistic maritally relevant movies predicted higher levels of marital satisfaction in couples. Our findings demonstrate that brain similarities that reflect real-time mental responses to subjective perceptions, thoughts, and feelings about interpersonal and social interactions are strong predictors of marital satisfaction and advance our understanding of human marital bonding.
Abstract
Marital attachment plays an important role in maintaining intimate personal relationships and sustaining psychological well-being. Mate-selection theories suggest that people are more likely to marry someone with a similar personality and social status, yet evidence for the association between personality-based couple similarity measures and marital satisfaction has been inconsistent. A more direct and useful approach for understanding fundamental processes underlying marital satisfaction is to probe similarity of dynamic brain responses to maritally and socially relevant communicative cues, which may better reflect how married couples process information in real time and make sense of their mates and themselves. Here, we investigate shared neural representations based on intersubject synchronization (ISS) of brain responses during free viewing of marital life-related, and nonmarital, object-related movies. Compared to randomly selected pairs of couples, married couples showed significantly higher levels of ISS during viewing of marital movies and ISS between married couples predicted higher levels of marital satisfaction. ISS in the default mode network emerged as a strong predictor of marital satisfaction and canonical correlation analysis revealed a specific relation between ISS in this network and shared communication and egalitarian components of martial satisfaction. Our findings demonstrate that brain similarities that reflect real-time mental responses to subjective perceptions, thoughts, and feelings about interpersonal and social interactions are strong predictors of marital satisfaction, reflecting shared values and beliefs. Our study advances foundational knowledge of the neurobiological basis of human pair bonding.

Monday, August 29, 2022

The medium really is the message

I recommend that you read a recent Op-Ed piece by Ezra Klein that notes 20th-century media theorists who saw what was coming and tried to warn us. He quotes from Nicholas Carr’s 2010 book “The Shallows: What the Internet Is Doing to Our Brains.”:
Carr’s argument began with an observation, one that felt familiar:
The very way my brain worked seemed to be changing. It was then that I began worrying about my inability to pay attention to one thing for more than a couple of minutes. At first I’d figured that the problem was a symptom of middle-age mind rot. But my brain, I realized, wasn’t just drifting. It was hungry. It was demanding to be fed the way the Net fed it — and the more it was fed, the hungrier it became. Even when I was away from my computer, I yearned to check email, click links, do some Googling. I wanted to be connected.
McLuhan’s view is that mediums matter more than content; it’s the common rules that govern all creation and consumption across a medium that change people and society. Oral culture teaches us to think one way, written culture another. Television turned everything into entertainment, and social media taught us to think with the crowd...All this happens beneath the level of content. CNN and Fox News and MSNBC are ideologically different. But cable news in all its forms carries a sameness: the look of the anchors, the gloss of the graphics, the aesthetics of urgency and threat, the speed, the immediacy, the conflict, the conflict, the conflict.
Klein's (edited) comments on Postman's prophetic 1985 book "Amusing Ourselves to Death":
...the dystopia we must fear is not the totalitarianism of George Orwell’s “1984” but the narcotized somnolence of Aldous Huxley’s “Brave New World.” Television teaches us to expect that anything and everything should be entertaining. But not everything should be entertainment, and the expectation that it will be is a vast social and even ideological change...The border between entertainment and everything else has, and entertainers become the only ones able to fulfill our expectations for politicians....People who were viable politicians in a textual era are locked out of politics because they can not command the screen...Television, he writes, “serves us most ill when it co-opts serious modes of discourse — news, politics, science, education, commerce, religion — and turns them into entertainment packages...the line of Postman’s that holds me is his challenge to the critics who spend their time urging television to be better rather than asking what television is: “The trouble with such people is that they do not take television seriously enough.”
Klein continues:
I have come to think the same of today’s technologists: Their problem is that they do not take technology seriously enough. They refuse to see how it is changing us or even how it is changing them...Over the past decade, the narrative has turned against Silicon Valley. Puff pieces have become hit jobs, and the visionaries inventing our future have been recast as the Machiavellians undermining our present. My frustration with these narratives, both then and now, is that they focus on people and companies, not technologies. I suspect that is because American culture remains deeply uncomfortable with technological critique.
Americans are capitalists, and we believe nothing if not that if a choice is freely made, that grants it a presumption against critique. That is one reason it’s so hard to talk about how we are changed by the mediums we use. That conversation, on some level, demands value judgments. This was on my mind recently, when I heard Jonathan Haidt, a social psychologist who’s been collecting data on how social media harms teenagers, say, bluntly, “People talk about how to tweak it — oh, let’s hide the like counters. Well, Instagram tried — but let me say this very clearly: There is no way, no tweak, no architectural change that will make it OK for teenage girls to post photos of themselves, while they’re going through puberty, for strangers or others to rate publicly.”
What struck me about Haidt’s comment is how rarely I hear anything structured that way. He’s arguing three things. First, that the way Instagram works is changing how teenagers think. It is supercharging their need for approval of how they look and what they say and what they’re doing, making it both always available and never enough. Second, that it is the fault of the platform — that it is intrinsic to how Instagram is designed, not just to how it is used. And third, that it’s bad. That even if many people use it and enjoy it and make it through the gantlet just fine, it’s still bad. It is a mold we should not want our children to pass through.
Or take Twitter. As a medium, Twitter nudges its users toward ideas that can survive without context, that can travel legibly in under 280 characters. It encourages a constant awareness of what everyone else is discussing. It makes the measure of conversational success not just how others react and respond but how much response there is. It, too, is a mold, and it has acted with particular force on some of our most powerful industries — media and politics and technology. These are industries I know well, and I do not think it has changed them or the people in them (including me) for the better.
But what would? I’ve found myself going back to a wise, indescribable book that Jenny Odell, a visual artist, published in 2019, “How to Do Nothing: Resisting the Attention Economy.” In it she suggests that any theory of media must start with a theory of attention. “One thing I have learned about attention is that certain forms of it are contagious,” she writes. She continues:
When you spend enough time with someone who pays close attention to something (if you were hanging out with me, it would be birds), you inevitably start to pay attention to some of the same things. I’ve also learned that patterns of attention — what we choose to notice and what we do not — are how we render reality for ourselves, and thus have a direct bearing on what we feel is possible at any given time. These aspects, taken together, suggest to me the revolutionary potential of taking back our attention.
I think Odell frames both the question and the stakes correctly. Attention is contagious. What forms of it, as individuals and as a society, do we want to cultivate? What kinds of mediums would that cultivation require?
This is anything but an argument against technology, were such a thing even coherent. It’s an argument for taking technology as seriously as it deserves to be taken, for recognizing, as McLuhan’s friend and colleague John M. Culkin put it, “we shape our tools, and thereafter, they shape us.”
There is an optimism in that, a reminder of our own agency. And there are questions posed, ones we should spend much more time and energy trying to answer: How do we want to be shaped? Who do we want to become?

Wednesday, July 27, 2022

Emotional contagion and prosocial behavior

Keysers et al. do an open source review of studies on emotional contagion and prosocial behavior in rodents, whose brain regions necessary for emotional contagion closely resemble those associated with human empathy:
Rats and mice show robust emotional contagion by aligning their fear and pain to that of others.
Brain regions necessary for emotional contagion in rodents closely resemble those associated with human empathy; understanding the biology of emotional contagion in rodents can thus shed light on the evolutionary origin and mechanisms of human empathy.
Cingulate area 24 in rats and mice contains emotional mirror neurons that map the emotions of others onto the witnesses’ own emotions.
Emotional contagion prepares animals to deal with threats by using others as sentinels; the fact that rodents approach individuals in distress facilitates such contagion.
In some conditions, rats and mice learn to prefer actions that benefit others, with notable individual differences. This effect depends on structures that overlap with those of emotional contagion.

Thursday, May 19, 2022

Harmonics of the social brain

Interesting work from Mague et al. on the brain-wide network in mice that encodes rewarding social experience: 

Highlights

• Machine learning model discovers and integrates circuits into affective brain network 
• Brain-wide network encodes rewarding social experience of individual mice 
• Causal activation of network sub-circuits selectively induces social behavior 
• Social brain network fails to encode individual behavior in a mouse model of autism
Summary
The architecture whereby activity across many brain regions integrates to encode individual appetitive social behavior remains unknown. Here we measure electrical activity from eight brain regions as mice engage in a social preference assay. We then use machine learning to discover a network that encodes the extent to which individual mice engage another mouse. This network is organized by theta oscillations leading from prelimbic cortex and amygdala that converge on the ventral tegmental area. Network activity is synchronized with cellular firing, and frequency-specific activation of a circuit within this network increases social behavior. Finally, the network generalizes, on a mouse-by-mouse basis, to encode individual differences in social behavior in healthy animals but fails to encode individual behavior in a ‘high confidence’ genetic model of autism. Thus, our findings reveal the architecture whereby the brain integrates distributed activity across timescales to encode an appetitive brain state underlying individual differences in social behavior.

Monday, May 09, 2022

The prosocial effect of touching - the Midas touch effect.

Schaefer et al. (open source) examine the neural underpinnings of how light touching enhances prosocial behavior. Their abstract:
Giving and receiving touch are some of the most important social stimuli we exchange in daily life. By touching someone, we can communicate various types of information. Previous studies have also demonstrated that interpersonal touch may affect our altruistic behavior. A classic study showed that customers give bigger tips when they are lightly touched by a waitress, which has been called the Midas touch effect. Numerous studies reported similar effects of touch on different kinds of helping or prosocial behaviors. Here, we aim to examine the neural underpinnings of this effect by employing a functional magnetic resonance imaging approach. While lying in the scanner, participants played different rounds of the dictator game, a measure of prosocial behavior. Before each round, participants were touched (or not touched in the control condition) by an experimenter. We found that touching the hand increased the likeliness to behave prosocial (but not the general liking of control stimuli), thereby confirming the Midas touch effect. The effect was predicted by activity in the primary somatosensory cortex, indicating that the somatosensory cortex here plays a causal role in prosocial behavior. We conclude that the tactile modality in social life may be much more important than previously thought.

Monday, May 02, 2022

The human fear paradox: Affective origins of cooperative care

On the same morning last week that I read a NYTimes essay by Thomas Edsall "The Politics of Fear Show No Sign of Abating" I received an email from the journal Behavioral and Brain Science soliciting reviews on an upcoming article by Tobias Grossmann with an interesting hypothesis on why we humans are so fearful: "The human fear paradox: Affective origins of cooperative care." His 'fearful ape hypothesis' proposes that, in the context of the strong interdependence reflected in cooperative caregiving and provisioning unique to human great ape group life, heightened fearfulness was adaptive. Here I pass on the abstract of Grossmann's piece, and motivated readers can obtain the whole text from me.
Already as infants humans are more fearful than our closest living primate relatives, the chimpanzees. Yet heightened fearfulness is mostly considered maladaptive, as it is thought to increase the risk of developing anxiety and depression. How can this human fear paradox be explained? The fearful ape hypothesis presented herein stipulates that, in the context of cooperative caregiving and provisioning unique to human great ape group life, heightened fearfulness was adaptive. This is because from early in ontogeny fearfulness expressed and perceived enhanced care-based responding and provisioning from, while concurrently increasing cooperation with, mothers and others. This explanation is based on a synthesis of existing research with human infants and children, demonstrating a link between fearfulness, greater sensitivity to and accuracy in detecting fear in others, and enhanced levels of cooperative behaviors. These insights critically advance current evolutionary theories of human cooperation by adding an early-developing affective component to the human cooperative makeup. Moreover, the current proposal has important cultural, societal and health implications, as it challenges the predominant view in WEIRD societies that commonly construe fearfulness as a maladaptive trait, potentially ignoring its evolutionary adaptive functions.

Friday, April 08, 2022

Humans don’t have culture because we’re smart, we’re smart because we have culture.

The title of this post is a sentence taken from the final paragraph of Henrich's Perspective article in Science on the work of Thompson et al. which notes that Thompson et al.'s results
...highlight a deeper point: Humans don’t have culture because we’re smart, we’re smart because we have culture. The selective processes of cultural evolution not only generate more sophisticated practices and technologies but also produce new cognitive tools—algorithms—that make humans better adapted to the ecological and institutional challenges that we confront. Thompson et al.’s results underline the need for the psychological sciences to abandon their implicit reliance on a digital computer metaphor of the mind (hardware versus software) and transform into a historical science that considers not just how cultural evolution shapes what we think (our mental contents) but also how we think [our cognitive processes].
Here I pass on the introductory paragraphs and then the abstract of the Thompson et al. article. Motivated readers can obtain the full text by emailing me.
Reading, counting, cooking, and sailing are just some of the human abilities passed from generation to generation through social learning... Complex abilities like these often depend on learned cognitive algorithms: procedural representations of a problem that coordinate memory, attention, and perception into sequences of useful computations and actions. Accumulation of complex algorithms—from ancient tool-making techniques to bread making, boat building, or horticulture—is central to human adaptation yet challenging to explain because algorithmic concepts can be difficult to discover, communicate, and learn from observation, making them vulnerable to loss. Theories of cultural evolution suggest that human social learning may help overcome this fragility. For example, mathematical models predict that choosing to learn from successful or prestigious individuals can prevent the loss of rare innovations. However, this potential link between sociality and complex abilities is challenging to establish.
We conducted large-scale simulations of cultural evolution with human participants to assess how selective social learning influenced the evolution of cognitive algorithms. Prior research shows that social learning can improve decisions in multiple-choice tasks, perceptual judgments, and search problems and can improve artifacts such as physical structures or computer programs. However, the evolution of cognitive algorithms at the population level has been difficult to study. We developed custom software to recruit large numbers of participants online and organize them into evolving societies facing a common problem. Twenty populations tackled a sequential decision problem... Presented with six images, participants attempted to establish hidden arbitrary orderings using pairwise comparisons. Out-of-order pairs swapped positions when compared. Participants were rewarded for establishing the ordering using fewer comparisons. This task poses a sorting problem, requiring a strategy for executing appropriate sequences of actions, analogous to culturally evolved strategies for making tools or food.
Abstract:
Many human abilities rely on cognitive algorithms discovered by previous generations. Cultural accumulation of innovative algorithms is hard to explain because complex concepts are difficult to pass on. We found that selective social learning preserved rare discoveries of exceptional algorithms in a large experimental simulation of cultural evolution. Participants (N = 3450) faced a difficult sequential decision problem (sorting an unknown sequence of numbers) and transmitted solutions across 12 generations in 20 populations. Several known sorting algorithms were discovered. Complex algorithms persisted when participants could choose who to learn from but frequently became extinct in populations lacking this selection process, converging on highly transmissible lower-performance algorithms. These results provide experimental evidence for hypothesized links between sociality and cognitive function in humans.

Friday, March 11, 2022

The manly art of self-promotion

Exley and Kessler suggest that gender wage gaps may have roots in men being more self-promoting than women:
We run a series of experiments involving over 4,000 online participants and over 10,000 school-aged youth. When individuals are asked to subjectively describe their performance on a male-typed task relating to math and science, we find a large gender gap in self-evaluations. This gap arises when self-evaluations are provided to potential employers, and thus measure self-promotion, and when self-evaluations are not driven by incentives to promote. The gender gap in self-evaluations proves to be persistent and arises as early as the sixth grade. No gender gap arises if individuals are asked about their performance on a more female-typed task.