Scratch even a leftist in the West and you will often find a hippie-hating individualist/reductionist. Every since Dawkins and Sokal, Summers and Pinker did a number on their brethren, many leftists have been labouring (no pun intended) hard to distance themselves from any feel good, “new age”, hippie type framework or explanations. This has to be a bit embarrassing:

Shankar Vedantam – When Play Becomes Work – washingtonpost.com

Psychologists have long been interested in what happens when people’s internal drives are replaced by external motivations. A host of experiments have shown that when threats and rewards enter the picture, they tend to destroy the inner drives. Paychecks and pink slips might be powerful reasons to get out of bed each day, but they turn out to be surprisingly ineffective — and even counterproductive — in getting people to perform at their best.

[...]

Deci tracked a bunch of college students who were solving puzzles for fun. He divided them into two groups. One group was allowed to keep solving puzzles as before. People in the other were offered a small financial reward for each puzzle they solved.

The psychologist later evaluated the volunteers: He found that people given a financial incentive were now less interested in solving puzzles on their own time. Although these people had earlier been just as eager as those in the other group, offering an external incentive seemed to kill their internal drive.

Rewards and punishments guide the lives of most Americans. Young children are given stars for putting away their toys, kids earn a few bucks for mowing the lawn, and teens are told they will be grounded if they get in trouble. For adults, stock options, raises, demotions and firings become different kinds of carrots and sticks.

Beliefs about the utility of rewards and punishments in motivating human behavior are deeply ingrained, and most people don’t know that more than 100 research studies have shown that motivating people in this manner can have the unintentional effect of undermining their internal drives.

The striking thing about the research, said Roland Benabou, an economist at the Woodrow Wilson School of Public and International Affairs at Princeton University, is that it is so starkly at odds with bedrock economic principles.

“A central tenet of economics is that individuals respond to incentives,” Benabou noted in one research study. “For psychologists and sociologists, in contrast, rewards and punishments are often counterproductive, because they undermine intrinsic motivation.”

But wait, there’s more… the killer part, in fact:

But rewards and punishments are not always counterproductive, Benabou said. He drew a distinction between mundane tasks and those that carry meaning for people. In the first case, Benabou argued, rewards and punishments work exactly the way economists predict: They get people to do things.

External rewards and punishments are counterproductive when it comes to activities that are meaningful — tasks that telegraph something about a person’s intellectual abilities, generosity, courage or values.

Killer part because it spells out what any worker knows to be true — rewards and punishments (more often the latter) are employed to get us to do the dirty work of those handing out the rewards and punishments.

[ Link ]

[With apologies to Missy Elliot]

Winding down a tediously long essay describing in detail the vengeance driven tribal battles in New Guinea, Jared Diamond finds in them a justification and need for bloodthirstiness:

Annals of Anthropology: Vengeance Is Ours: The New Yorker

[...]

We regularly ignore the fact that the thirst for vengeance is among the strongest of human emotions. It ranks with love, anger, grief, and fear, about which we talk incessantly. Modern state societies permit and encourage us to express our love, anger, grief, and fear, but not our thirst for vengeance. We grow up being taught that such feelings are primitive, something to be ashamed of and to transcend.

There is no doubt that state acceptance of every individual’s right to exact personal vengeance would make it impossible for us to coexist peacefully as fellow-citizens of the same state. Otherwise, we, too, would be living under the conditions of constant warfare prevailing in non-state societies like those of the New Guinea Highlands. [...]

My conversations with Daniel made me understand what we have given up by leaving justice to the state. In order to induce us to do so, state societies and their associated religions and moral codes teach us that seeking revenge is bad. But, while acting on vengeful feelings clearly needs to be discouraged, acknowledging them should be not merely permitted but encouraged. To a close relative or friend of someone who has been killed or seriously wronged, and to the victims of harm themselves, those feelings are natural and powerful. Many state governments do attempt to grant the relatives of crime victims some personal satisfaction, by allowing them to be present at the trial of the accused, and, in some cases, to address the judge or jury, or even to watch the execution of their loved one’s murderer.

This smells of biologism (or biological determinism if you prefer). We find it abhorrent when used in various forms in EP and elsewhere to “explain” rape or other acts frowned upon in society. And if we are able to demonstrate that there is no rape instinct to counter that wonderful biologism, but not so with Diamond’s claims above, Diamond still commits what is otherwise rejected as the “naturalistic fallacy”. There are probably better defences (see Kant) of “retributivism” but this one IMHO fails miserably. And it is an insult to those who either do not share the bloodthirstiness of Diamond’s “we”, or consciously seek to rise above it, not “ignore” it.

In the USA, the norm is anything but not “permit[ting] our thirst for vengeance”. As the line in the movie rendition of the life of Hurricane Carter goes, the norm is “any black man will do”, created and promoted by the very vengefulness that Diamond wants to give primacy, under terms such as “victim’s rights” and “survivors rights”. It is not an exaggeration to summarise the mood as one where it is considered that it is better to hang someone, than let a crime go unpunished. So we have the FOP and the victim continuing to deny the innocence of the young black men who spent many years in jail before being exonerated and released, in the “Central Park Jogger” incident which prompted full page ads from billionaire Donald Trump lusting for a hanging. This state sanctioned attitude is the direct result of encouraging (rather than discouraging) the need for vengeful satisfaction. Here is the New York Times:

… Senator Bill Bradley of New Jersey observed at the time…: ”You rob a store, rape a jogger, shoot a tourist, and when they catch you, if they catch you . . . you cry racism. And nobody, white or black, says stop.”

And:

[T]he brutalization of the victim demonized the suspects and seemed to make any presumption of innocence impossible. Donald J. Trump bought full-page newspaper advertisements demanding the death penalty and rejecting assertions (from Cardinal John J. O’Connor, among others) that society shared the blame for conditions that breed crime.

”I want to hate these muggers and murderers,” Mr. Trump wrote. ”They should be forced to suffer and, when they kill, they should be executed for their crimes.” (What if the jogger had died and the five young men had been executed, Mr. Trump was asked the other day. ”If they were convicted and weren’t guilty the government would’ve made a tragic mistake,” he said.)

[ Link ]

If there is one valuable insight that philosophers of science and sociologists have demonstrated it is that issues in science (and metascience) are frequently decided (or at least argued) in quite non-”scientific” ways (by which I mean what is generally claimed to be the scientific way — in truth a formalisation of rationality, common sense, and long-standing methods of human reasoning). In the skirmishes within science, certain “paradigms” take hold not because of their technical superiority but often because of certain very human prejudices. The idea that selfishness precedes (and even excludes) co-operation, is an example, and one that is beginning to deservedly face resistance, not just in popular science writing through which it has gained its hold, but also in more serious analysis which it had constrained in the past:

For Human Eyes Only – NYT

[...]

Why should humans be so different? And yet we are. We can’t fool anyone. The whites of our eyes are several times larger than those of other primates, which makes it much easier to see where the eyes, as opposed to the head, are pointed. Trying to explain this trait leads us into one of the deepest and most controversial topics in the modern study of human evolution: the evolution of cooperation.

[...]

In a recent experiment, our research team has shown that even infants — at around their first birthdays, before language acquisition has begun — tend to follow the direction of another person’s eyes, not their heads. Thus, when an adult looked to the ceiling with her eyes only, head remaining straight ahead, infants looked to the ceiling in turn. However, when the adult closed her eyes and pointed her head to the ceiling, infants did not very often follow.

[...]

Why might it have been advantageous for some early humans to advertise their eye direction in a way that enabled others to determine what they were looking at more easily? One possible answer, what we have called the cooperative eye hypothesis, is that especially visible eyes made it easier to coordinate close-range collaborative activities in which discerning where the other was looking and perhaps what she was planning, benefited both participants.

If we are gathering berries to share, with one of us pulling down a branch and the other harvesting the fruit, it would be useful — especially before language evolved — for us to coordinate our activities and communicate our plans, using our eyes and perhaps other visually based gestures.

Infant research, too, suggests that coordinating visual attention may have provided the foundation for the evolution of human language. Babies begin to acquire language through joint activities with others, in which both parties are focused on the same object or task. That’s the best time for an infant to learn the word for the object or activity in question.

[ Link ]

This from The Observer:

Low IQs are Africa’s curse, says lecturer | The Observer

The London School of Economics is embroiled in a row over academic freedom after one of its lecturers published a paper alleging that African states were poor and suffered chronic ill-health because their populations were less intelligent than people in richer countries.

Satoshi Kanazawa, an evolutionary psychologist, is now accused of reviving the politics of eugenics by publishing the research which concludes that low IQ levels, rather than poverty and disease, are the reason why life expectancy is low and infant mortality high. His paper, published in the British Journal of Health Psychology, compares IQ scores with indicators of ill health in 126 countries and claims that nations at the top of the ill health league also have the lowest intelligence ratings.

[...]

Having examined the effects of economic development and income inequality on health, he was ’surprised’ to find that IQ had a much more important impact, he said. ‘Poverty, lack of sanitation, clean water, education and healthcare do not increase health and longevity, and nor does economic development.’

[...]

Assuming for a second that his data are correct, and that IQ measures something significant (what we generally understand by the term “intelligence”), the above seems to suffer from that old precaution about correlation and causality. There is no reason provided (at least stated in the article — I guess I have to hold down the gag reflex and go read the full paper) to justify the use of the results of a particular test (IQ) as a cause, rather than as an effect.

Two things, in my opinion, define the post-socialist, post-communal turn (1980 onwards) more than others: 1) Competition and 2) Reductionism. They are the result of an unholy combination of scientism and capitalism (hyper-individualism). The former (hyper-competition) pits us against each other relentlessly, both by pushing to the extremes the effects of success and failure, and emphasising competition over co-operation in theoretical frameworks (social darwinism and so on). Reductionism and scientism disfavour holistic approaches and understanding, limiting knowledge (and the action arising from it) to the immediately quantifiable. The following bit of news is a small demonstration of the pitfalls of such an approach:

Childhood ends earlier as parents pressure children, says survey | Guardian

[...]

[A] report released from the Institute for Public Policy Research supported the notion that pushing children too hard at a young age can backfire.

Academic results themselves do not ensure a higher income, and too much focus on them can inhibit social development and confidence, it said.

With apologies for the editorialising ;-).

[ Link ]

Next time you meet a reductionist, you can wave this bit of news at him! 

BBC | Spotty mice flout genetics laws

[...] 

The scientists, based at the French Institute of Health and Medical Research (Inserm) and the University of Nice-Sophia Antipolis, used mice which carry one normal version of Kit and one mutant version, giving them spotted tails.

They bred these mice together, producing offspring with a range of Kit gene combinations:

* two mutant genes (these are shown to die shortly after birth)
* one mutant and one normal gene (these should be "spotty" like their parents)
* two normal genes (these should not be spotty).

However, the researchers found that mice born with two normal versions of Kit also had a spotted appendage.

"We were very surprised to see this," said Professor Minoo Rassoulzadegan, a geneticist at the University of Nice and lead author on the paper.

After further investigation, the scientists suggested the transfer of RNA molecules as the cause.

[...]

I was re-reading Philip Kitcher’s comprehensive critique of SocioBiology over the weekend. Titled "Vaulting Ambition" its a serious and detailed work that  works through the arguments and the models. The book has the convincing mathematics inside; I will stop at posting the more simple and emotional appeal in the introduction:

 A Bicycle Is Not Enough

When I was growing up on the South Coast of England in the 1950s, I was haunted by a vision of judgement. [...] Those of us whose families were not rich enough to sidestep the state educational system knew that judgement awaited us at age eleven. An examination would separate the academic sheep from the academic goats. We did not want to find ourselves among the goats.

For those who failed the famous British eleven-plus — about fifty percent — judgement was virtually final. Institutions suited to their perceived abilities awaited them. These establishments tried, usually unsuccessfully, to combine sound discipline with the inculcation of mechanical skills. Once committed to them, few of my contemporaries would return to the company of the educational elect.

[...]

[Kitcher goes on to list the now famous statistical fabrications of Sir Cyril Burt in order to advance his perverse theories of intelligence, and derives a caution from such episodes in science on how we evaluate current attempts at quantifying or describing human capabilities. He then ends:]

In the early 1970s, on a visit to England, I went to see a distant cousin. One of her children had just failed the eleven-plus — the old system of final judgement lingered on in the bastion of Conservatism in which I spent much of my youth and in which my cousin lives. Like many children before her, the girl had been promised a new bicycle if she passed the eleven-plus. Like many parents before them, her mother and father had given her the bicycle anyway. The daughter was visibly depressed. She felt that she had failed her parents, and she was not looking forward to the beginning of the school year when she, together with the other "failures", would transfer to a new school. Still, the bicycle was there, a small consolation to her and a token of parents’ continued support. As she wobbled down the sidewalk (the bicycle was somewhat too big for her), pride in her new possession temporarily overcame her sense of inadequacy. As I watched her, I remembered many of the children I had known, and the ways in which the educational system had narrowed their horizons at an early age. Those whose asprations have been mangled and whose lives have been reduced through the application of misguided sicence direct us to lok closely at any theorizing that lead us to further mistakes. Their descendants deserve better. A bicycle is not enough.

In an NYT Op-Ed piece, Matthew Pearl talks about the recent Larry Summers eviction at Harvard and ties it to larger historical developments. He starts out normally enough:

How the Liberal Arts Got That Way – New York Times
By MATTHEW PEARL

BEFORE Lawrence Summers announced his resignation as president of Harvard on Tuesday, the last upheaval of equal magnitude at the university was 140 years ago. That older drama was perhaps the most consequential episode in the history of American higher education; one that not only created the institution where a Larry Summers could flourish as a graduate student and professor, but oddly also laid the seeds of his presidential breakdown.

Except there is already a hint of the paradox that is about to be manufactured. And that hint is in the insertion of the word ‘oddly’. Which permits Pearl to (after outlining the emancipating liberalism of Harvard’s history) go on to:

In a long-gestating paradox, however, the very changes that freed Eliot to renovate Harvard with a more independent and egalitarian framework also did in Larry Summers by leaving Harvard presidents without an identifiable constituency or a body to which, in the end, he may be said to answer. The president could no longer concentrate on pleasing the finite body of individuals who approved and could censure him. From Eliot’s term onward, each president had to be acutely aware of negotiating between competing and in many cases incompatible demands from the various factions — the administrative governing boards, the faculty, the students, the alumni, the donors and those holding the federal purse strings.

What are the changes Pearl is alluding to (that freed Eliot)? He lists a whole lot in the passages leading up to this one. Student resistance is one. Advances in the sciences is another. Yet another is a law shaking up the Board of Overseers. Let us assume it is all of the above changes that “freed” Eliot, as president, to “usher in large-scale reforms”. Now these same changes, Pearl seems to claim, led to Summers being answerable to all and hence not in possession of the freedom for large-scale reform that Eliot enjoyed. This, I guess, is the paradox.

Except it rests on the question of what the changes were and whether they provided freedom for Eliot to perform arbitrary large-scale reform, or more reasonably, gave him the backing to carry out meaningful reforms? In other words, the “tide of liberalism” empowered Eliot to carry out the very changes that the liberalism rightfully demanded. The case of Summers is quite the opposite, for he was not attempting to create a “renaissance of the liberal arts” but to shout them down into a submissive role (to himself and to his pet notions). His actions were to push back against the “tide of liberalism” and towards more traditional notions, and it is no paradox that he was done in by his regressive actions, which were repulsed by the progressive changes that empowered Eliot.

The laments of the various reductionists in Biology (EP, Sociobiology, Cognitivei science, etc) by appeal to the injustice of suppression of radical new ideas by the establishment is a parody of real anti-establishment ideas that faced persecution. Not only are these ideas anything but radical (one does not need to look as high as Harvard presidents to find negative speculation on the abilities of women), they are no different (in their reasoning) from the twisted usage of the Bush crowd of notions such as whistle-blowing (which they use to defend their man Libby’s leaking of a CIA operative) or supporting the troops.

Pearl reveals his own axe shortly thereafter, in the article:

The Harvard experience had long ago been liberated from politics in its most concrete attachment — that tie to the Massachusetts Legislature — but it has been politicized in a different way, subjected to the realm of public politics and opinion.

Aha! Public politics and opinion we learn is what did old Larry in. Not surprisingly, Pearl seems to employ the same twist of logic I outlined above, for the truth is that Larry’s politics and opinion is what did him in.

Rigour is often confused with toughness and it is only a short leap from there to machismo. We are urged to accept various theories not on the basis of rigourous proof or reasoned argument, but through what is the equivalent of “deal with it”. The left, forever afraid of being seen wussy, is often first to turn on its own with calls for accepting the “reality”, with the palliative that the “is” does not hinder the “ought”. Hence we have the scientistic attacks on postmodern philosophy, the examples from previous entries on neo-darwinism, the claims of dearly departed Larry Summers of Harvard about the innate disabilities of women, and so on down the road that leads to Joe Leiberman’s [what should not be] dismaying abandonment of his party.

In that category lies the repeated need to see human beings as a predatory and carnivorous species. Glorious male hunters showed us the way, and such anomalies as feminism or vegetarianism are sentimental niceties… never mind the inconclusive, or better, nuanced reality presented by actual data. These tough images need sustenance and that comes in the form of macho rhetoric and selective analysis and presentation of the data: when is the last time you saw a lion cub die in a nature show, except of course the rare segment where they are killed by the even more macho alpha male lion, despite the fact that a whole lot of them die within the first six months of life? On the other hand, there is no dearth of footage of fawns getting slaughtered by the predator of the moment? One must not get sentimental about baby Bambi!

Once in a while, a bit of different analysis or data makes it into the mainstream, challenging the macho stories, and I confess it amuses me greatly to be able to forward or quote them:

BBC NEWS | Predators ‘drove human evolution’:
Predators ‘drove human evolution’
By Paul Rincon

The popular view of our ancient ancestors as hunters who conquered all in their way is wrong, researchers have told a major US science conference.

Instead, they argue, early humans were on the menu for predatory beasts.

This may have driven humans to evolve increased levels of co-operation, according to their theory.

Despite humankind’s considerable capacity for war and violence, we are highly sociable animals, according to anthropologists.

James Rilling, at Emory University in Atlanta, US, has been using brain imaging techniques to investigate the biological mechanisms behind co-operation.

He has imaged the brains of people playing a game under experimental conditions that involved choosing between co-operation and non-co-operation.

From the parts of the brain that were activated during the game, he found that mutual co-operation is rewarding; people reacted negatively when partners did not co-operate.

Dr Rilling also discovered that his subjects seemed to have enhanced memory for those people that did not reciprocate in the experiment.

[...]

My previous entry was about the thoughts of a particular philosophical/biological group (neo-darwinism, darwinian fundamentalism, evo psychology, etc) on religion. Below is an essay on David Wilson, a biologist with a different approach and attitude. Edward Wilson too has suggested that religion (what others have called the religion meme) evolves due to its fitness advantages, but David Wilson’s take is a bit different. I am particularly interested in this article because of the mention of religion and morality, which “leads forward” to my upcoming rant on the Left (in America) and their views and attitudes (In short, they are, to an extent, the opposite of Wilson’s father — who is described by him as a man who was scornful of religion but deeply moral — since they are scornful of morality and unwittingly religious in terms of their faith).

Guardian: ‘I wanted to show how niceness evolves’
David Sloan Wilson says plankton can tell us a lot about God and human morality.
By Andrew Brown
Thursday July 24, 2003
The Guardian

[...]

One might say Wilson’s entire scientific career has been an argument with the Selfish Gene. The central story of scientific development in that book goes something like this: once upon a time, biologists believed organisms could evolve to do things for the good of their groups. Then came the revolution, the new, tough-mindedness that showed this could not be true and that everything must be analysed in terms of the ruthless selfishness of its components. As Margaret Thatcher might have said, in the new biology there was no such thing as a species only individual organisms and their families.

[...]

It may seem a simple twisting of words to say behaviour that’s good for the group will be selected by evolution if it’s also good for the individual. But the point is that this behaviour benefits individuals because they are group members. Behaviour can only be analysed and predicted by treating group selection as something that happens. “The idea that selfish gene theory by itself constitutes an argument against group selection is a common misunderstanding and the concept of selfish genes loses much of its force when revealed as merely newspeak for ‘any gene that evolves, including by group selection’. Genes that evolve by group selection are as compatible with selfish gene theory as genes that evolve at any other level of selection.”

[...]

The important thing about religion, he thinks, is that it encourages collective action. The emotions that religions build on, and the conduct they encourage, tend to bind groups and build cooperation. The worship of a common god, he believes, is really the worship of a common good, to whom everyone in the tribe or religion must defer.

[...]

In the same way, says Wilson, “spirituality, this intense searching for God, reliably leads to community. The monastic and ascetic tradition actually ends up being involved in communitarian activities. This is true across all religions. When you look at it closely, these people sitting in caves in the Tibetan mountains and the fabled ascetics of early Christianity, the people sitting on poles in the desert and so on, are plugged into a wider lay network.

[...]

His view of religion is in almost every respect the opposite of the Dawkins view that religion is a matter of false and perhaps malevolent beliefs. That they are false is almost the least important thing about them compared to the effect they have on our behaviour. If they promote advantageous behaviour, or group cohesion, religious beliefs will survive. The one thing religions take seriously is not their theories of creation. Or even of the after-life – many religions don’t involve any coherent belief in heaven. It is their rules about how believers must treat one another, and outsiders. If these are got right, the religion will flourish, even if its doctrines are absurd.

[...]