These Jokers KNOW They Shoulda Called The Institute In The First Place!

MIT |  One of the most pressing shortages facing hospitals during the Covid-19 emergency is a lack of ventilators. These machines can keep patients breathing when they no longer can on their own, and they can cost around $30,000 each. Now, a rapidly assembled volunteer team of engineers, physicians, computer scientists, and others, centered at MIT, is working to implement a safe, inexpensive alternative for emergency use, which could be built quickly around the world.

The team, called MIT E-Vent (for emergency ventilator), was formed on March 12 in response to the rapid spread of the Covid-19 pandemic. Its members were brought together by the exhortations of doctors, friends, and a sudden flood of mail referencing a project done a decade ago in the MIT class 2.75 (Medical Device Design). Students and faculty working in consultation with local physicians designed a simple ventilator device that could be built with about $100 worth of parts, although in the years since prices have gone up and the device would now cost $400 to $500 in materials. They published a paper detailing their design and testing, but the work ended at that point. Now, with a significant global need looming, a new team, linked to that course, has resumed the project at a highly accelerated pace.

The key to the simple, inexpensive ventilator alternative is a hand-operated plastic pouch called a bag-valve resuscitator, or Ambu bag, which hospitals already have on hand in large quantities. These are designed to be operated by hand, by a medical professional or emergency technician, to provide breaths to a patient in situations like cardiac arrest, until an intervention such as a ventilator becomes available. A tube is inserted into the patient’s airway, as with a hospital ventilator, but then the pumping of air into the lungs is done by squeezing and releasing the flexible pouch. This is a task for skilled personnel, trained in how to evaluate the patient and adjust the timing and pressure of the pumping accordingly.

The innovation begun by the earlier MIT class, and now being rapidly refined and tested by the new team, was to devise a mechanical system to do the squeezing and releasing of the Ambu bag, since this is not something that a person could be expected to do for any extended period. But it is crucial for such a system to not damage the bag and to be controllable, so that the amount of air and pressures being delivered can be tailored to the particular patient. The device must be very reliable, since an unexpected failure of the device could be fatal, but as designed by the MIT team, the bag can be immediately operated manually.

Can Pro-Social Institutions Come Into Being In America's Dystopian Now?

evonomics |  The above says: how people in the present value rewards they expect to receive (say) 10 years into the future, is pretty similar across the world — although small differences can make a big difference in the long term through compounding. But the degree to which people want things right now, as opposed to tomorrow, varies quite dramatically.

By the way, Russia’s β is 0.21 !!! If that has nothing to do with low investment rates or insecure property rights for foreign companies, then I will eat my shorts !

The role of patience in cooperation is relevant to the “commitment problem” of the state in solving collective action problems. In theorising about the origins of the state, Mancur Olson gave a famous answer with his dichotomy of roving bandits and stationary bandits. In the world of political anarchy, roving bandits fight one another for opportunities to pillage the productive peasants. But sometimes one of them defeats all the others and establishes himself as a “stationary bandit”. He then acquires a strong intrinsic interest in restraining his plunder — his ‘taxation’ — in order to let the economy grow. It’s the “fatten the goose that lays the golden eggs” principle.

But that depends! If the stationary bandit is impulsive and impatient, he can remain a predator for a very long time.

Political scientist Carles Boix in a recent book pointed out that the reciprocity of stateless foraging societies cannot be sustained when the distribution of resources is too unequal. But even his model depends on ‘patience’, with the implication that uncoordinated cooperation is still possible with more inequality as long as people are patient enough. This is actually true of models using prisoner’s dilemma and stag hunt in general. Even Acemoglu‘s ruling elite with vested interests in maintaining “extractive institutions” would have incentives for “inclusive institutions” if they were only patient enough.

So to answer the question at the head of this post, “where do pro-social institutions come from?” — if ‘bad’ institutions represent coordination failures, then intelligence and patience must be a big part of the answer. This need not have the same relevance for social evolution from 100,000 BCE to 1500 CE. But for the emergence of ‘modern’, advanced societies, intelligence and patience matter.

It’s not that people’s norms and values do not or cannot change. They do. But that does not seem enough. Solving complex coordination failures and collective action problems requires a lot more than just ‘good’ culture.

I am not saying intelligence and patience explain ‘everything‘, just that they seem to be an important part of how ‘good’ institutions happen. Nor am I saying that intelligence and patience are immutable quantities. Pinker argued in The Better Angels of Our Nature that the long-run secular decline in violence may be due to the Flynn Effect:

…the pacifying effects of reason, and the Flynn Effect. We have several grounds for supposing that enhanced powers of reason—specifically, the ability to set aside immediate experience, detach oneself from a parochial vantage point, and frame one’s ideas in abstract, universal terms—would lead to better moral commitments, including an avoidance of violence.

What is the above describing, other than the increasing ability of people to empathise with a wider group of people than friends and family? Intelligence and patience allow you to understand, and weigh, the intuitive risks and the counterintuitive benefits from collaborating with perfect strangers. With less intelligence and less patience you stick to what you know — intuit the benefits from relationships cultivated over a long time through blood ties or other intimate affiliations.

Your “moral circle” is wider with intelligence and patience than without.

Interwebs Grinding Out the Seth Rich Whodunnit!

iBankCoin |  Reddit and 4chan have been hard at work trying to connect the dots surrounding Rich’s murder.

To that end, a user in Reddit’s ‘the_donald’ forum has found Seth Rich’s Reddit account – ‘MeGrimlock4’ (a Transformers reference) revealing much about the slain DNC staffer. For the most part, Rich seemed like a regular kinda guy – into football, dogs, patriotism, riding his bike, fun clothes, and volunteering at the Washington Humane Society.

Seth Rich’s twitter is @panda4progress, which follows @Reddit, which led us to believe he was in fact a redditor. That seems consistent with this reddit account, in that they’re both in DC and have an interest in bicycles. Edit: not JUST bicycles. A company named “split” which this account is talking about here @Panda4Progress talks to them here. Also /u/MeGrimlock4 is posting about Nebraska football.

Rich was from Omaha. No cornfed midwestern kid from Nebraska isn’t a Huskers fan. THIS IS DEFINITELY SETH RICH’S ACCOUNT

#WikiLeaks informer Seth Rich murdered in US but 🇬🇧 MSM was so busy accusing Russian hackers to take notice. pic.twitter.com/0XVezTyfHM

— Russian Embassy, UK (@RussianEmbassy) May 19, 2017

Here’s where it gets interesting: /u/pandas4bernie and a tumblr by the same name ALSO stopped posting at the same time as this account. If that’s Rich, then that proves motive. Rich was a BernieBro.

———-

Which may be why Rich gave WikiLeaks the DNC emails – after they false flagged Bernie…

The Democratic National Committee (DNC) uses an outside software partner “NGP VAN,” founded by Nathaniel Pearlman, chief technology officer for Hillary Clinton’s 2008 presidential campaign. Their ‘VoteBuilder’ software was designed for Democratic candidates (Bernie, Hillary, etc.) to track and analyze highly detailed information on voters for the purposes of ‘microtargeting’ specific demographics.

On December 16th, 2015, NGP VAN updated the Votebuilder with a patch that contained a bug – allowing the Sanders and the Clinton campaigns to temporarily access each other’s proprietary voter information for around 40 minutes. Lo and behold, the Sanders campaign National Data Director, Josh Uretsky, was found to have accessed Clinton’s information and promptly fired.

Uretsky’s excuse was that he was simply grabbing Clinton’s data during the window of vulnerability to prove that the breach was real.

Bernie cried false flag!

Sanders claimed that Uretsky was a DNC plant – “recommended by the DNC’s National Data Director, as well as a former COO of NGP VAN.”

Of note, Seth Rich was not the National Data Director. According to the DNC’s 2016 roster, Seth Rich was the DNC’s “Voter Expansion Data Director” while Andrew Brown was the National Data Director – who Bernie said referred Uretsky.

So Seth Rich, a Bernie supporter, would have known people involved in the ‘hack’ Bernie says was meant to frame him…

It’s easy to speculate how Seth Rich could have become disgruntled after witnessing the DNC attempt to sabotage the Sanders campaign. As such, it’s not a stretch to imagine that Rich – a guy with access  to sensitive emails and technical skills, did in fact communicate with Wikileaks in order to expose and root out the DNC’s misdeeds.

Putin Offers Transcript to Dispel 4th Branch Slander Du Jour....,

RT |  Russian President Vladimir Putin says he is ready to provide records of the recent meeting between US leader Donald Trump and Russian Foreign Minister Sergey Lavrov, to dispel the "political schizophrenia" around the allegations that state secrets were leaked. 

"If the US administration deems it possible, we are ready to provide the Senate and Congress with the transcript of the conversation between Lavrov and Trump," Putin said at a press conference, following a meeting with Italian Prime Minister Paolo Gentiloni on Wednesday.

It comes after the Washington Post claimed that Trump had “revealed highly classified information to the Russian foreign minister [Sergey Lavrov] and ambassador in a White House meeting” on May 10.

Trump maintains that the data he shared with Lavrov concerned flight safety and terrorism, and that he had the "absolute right" to provide the information at an openly scheduled White House meeting.

Russian Foreign Ministry spokesperson Maria Zakharova issued a mocking response to the claims, posting on Facebook: “Have you guys been reading American newspapers again? Don’t read them. They can be used in many different ways, but one shouldn’t read them – recently it has become not only harmful, but dangerous.”

"We are seeing in the US a developing political schizophrenia," Putin said.

"There is no other way I can explain the accusations against the acting US president that he gave away some secrets to Lavrov."

Those who "are destabilizing the internal US political situation using anti-Russian slogans either don't understand that they are bringing this nonsense in on their own side, and then they are just stupid, or else they understand everything, and then they are dangerous and corrupt people," Putin said.

"Anyway, this is a US matter, and we don't want and don't plan to interfere," the Russian president said.

Putin promptly followed his statements about the Trump-Lavrov meeting by saying he did share some secrets with the Italian prime minister.

"As for the message I delivered to Mr. Prime Minister, it is of a secret nature, I cannot tell you about it," Putin said with a smile.

While much discussed by the media, the alleged state secret leaks appear not to have damaged Washington's overseas alliances. UK Prime Minister Theresa May has vowed to continue sharing intelligence data with the US.

shaming at scale?

edge |  My own view on guilt is that it's highly dependent on how much time you get to spend alone. I think that when you have zero chance of spending any time alone in your society, you're very unlikely to have strong feelings of guilt every day, in part because I view guilt as defined—and there are lots of arguments, and you all know these better than I do, definitions about what guilt or shame really mean—but guilt is internalized, and the only person you're answering to is your own self. I view guilt as the cheapest form of punishment there is. It's self-punishment, and you prevent the group from having to punish you by either cutting yourself off from doing the act, to begin with, or paying some sort of penance afterward.

Shakespeare used the word "guilt" only 33 times. He used the word "shame" 344 times. So when we start thinking that it's just a Western thing, we should also note that it's even more modern than just being a Western phenomenon. My own particular interest is in environmental guilt, which I see this rising a lot, basically beginning in the 1980s, and I tie this to a switch from a system that was focused on changing a supply chain and production of chemicals or bad products, to more a demand-focused side strategy.

With that demand focus strategy, the focus on the individual, guilt was an easy low-hanging way of getting people to engage with the issues. Of course, there's a big threshold problem there. Because it's linked to a switch from the focus on supply to the focus on demand, it means that its power is very limited.

If you ask does this behavior scale, I would argue, no it doesn't scale. Does the U.S. feel guilty for doing something? Does BP feel guilty for the Gulf Oil spill? By the very definition of what guilt is—an internal regulation of one's own conscience—it implies, at least to me, that it does not scale to the group level; although, you have these trends, like survivor guilt or collective guilt, that call this into question.

I am interested in social problems, so maybe we should focus on the types of social emotions that might scale, and not just social emotions, but social tools, and that's why I got interested in shame as a tool, which is separate from shame as an emotion. We could all disagree here about what shame is as an emotion. A lot of people agree that it requires some sort of audience, but some don't. Some people argue it's a sense of your whole self, or as guilt is just based on the transgression itself. But I want to focus on shame as a tool, as a punishment, and situate it within a larger body of punishment.

I would like to distinguish shame, starting off, from transparency. A lot of people confuse them in the popular media, thinking that they're the same thing. Transparency exposes everyone in a population, regardless of their behavior, whereas shame exposes only a minority of players, and this is an important distinction. Both shame and transparency are obviously only interesting if the distribution is not uniform. So we have to have some variability in there; otherwise, we're really not interested in the behavior. I want to argue, too, and one of the points I make in some recent work, is that shame is more effective the larger those gaps are, not just between existing behaviors, but between what we think should happen and what is actually happening.

love edo-era honor culture, but not the shogun's ruthless corporate policy oversight...,

japantimes |  The populist political tendencies among major powers is impeding the appropriate control of market activities, resulting in the creation of excess liquidity. That is making the world economy more speculative and uncertain, while turning the economic policies of the major powers more inward-looking.

Under these circumstances, globalism stands at a crossroads. Globalism is an international regime that was attained with the fall of the Berlin Wall as a turning point, beyond the waves of nationalism that dominated the world from the 19th to the 20th century and the East-West ideological divide in the second half of the last century.

It was widely hoped that the world would maintain peace through cooperation among the major powers while respecting democracy, the rule of law and human rights, promoting economic growth through market mechanism, free trade and liberalized corporate activities, and enhancing human welfare through protection of the environment, improvement in living conditions, propagation of medical care, elimination of poverty and spread of education. Globalism is the ideal of the world.

The survival of Japan, which relies on other countries for resources, food and markets, and depends on collective security for its defense, cannot be ensured without globalism. It’s now time for Japan to make efforts to fortify the foundation of globalism by explaining to the world its significance and presenting a concrete vision.

organic competency development: can occupy, resist, produce actually work?

topdocumentaryfilms |  We heard rumors of a new kind of economy emerging in Argentina. With hundreds of factories closing, waves of workers were locking themselves inside and running the workplaces on their own, with no bosses. Where we come from, a closed factory is just an inevitable effect of a model, the end of a story. In Argentina today, it's just the beginning. In suburban Buenos Aires, thirty unemployed auto-parts workers walk into their idle factory, roll out sleeping mats and refuse to leave.

All they want is to re-start the silent machines. But this simple act - The Take - has the power to turn the globalization debate on its head. In the wake of Argentina's dramatic economic collapse in 2001, Latin America's most prosperous middle class finds itself in a ghost town of abandoned factories and mass unemployment. The Forja auto plant lies dormant until its former employees take action.

They're part of a daring new movement of workers who are occupying bankrupt businesses and creating jobs in the ruins of the failed system. But Freddy, the president of the new worker's co-operative, and Lalo, the political powerhouse from the Movement of Recovered Companies, know that their success is far from secure. Like every workplace occupation, they have to run the gauntlet of courts, cops and politicians who can either give their project legal protection or violently evict them from the factory.

The story of the workers' struggle is set against the dramatic backdrop of a crucial presidential election in Argentina, in which the architect of the economic collapse, Carlos Menem, is the front-runner. His cronies, the former owners, are circling: if he wins, they'll take back the companies that the movement has worked so hard to revive. Armed only with slingshots and an abiding faith in shop-floor democracy, the workers face off against the bosses, bankers and a whole system that sees their beloved factories as nothing more than scrap metal for sale.

authentic christendom united on ecumenism, ecology, economy...,

time |  How can one not be moved by the criticism of our “culture of waste” or the emphasis on “the common good” and “the common destination of goods”? And what of the vital importance attributed to the global problem of clean water, which we have underlined for over two decades as we assembled scientists, politicians and activists to explore the challenges of the Mediterranean Sea (1995), the Black Sea (1997), the Danube River (1999), the Adriatic Sea (2002), the Baltic Sea (2003), the Amazon River (2006), the Arctic Sea (2007) and the Mississippi River (2009)? Water is arguably the most divine symbol in the world’s religions and, at the same time, the most divisive element of our planet’s resources.

In the final analysis, however, any dissent over land or water inevitably results in what the Pope’s statement calls “a decline in the quality of human life and a breakdown of society.” How could it possibly be otherwise? After all, concern for the natural environment is directly related to concern for issues of social justice, and particularly of world hunger. A church that neglects to pray for the natural environment is a church that refuses to offer food and drink to a suffering humanity. At the same time, a society that ignores the mandate to care for all human beings is a society that mistreats the very creation of God.

Therefore, the Pope’s diagnosis is on the mark: “We are not faced with two separate crises, one environmental and the other social, but rather one complex crisis which is both social and environmental.” Indeed, as he continues to advance, we require “an integrated approach to combating poverty, restoring dignity to the underprivileged, and at the same time protecting nature.” It is also no surprise, then, that the Pope is concerned about and committed to issues like employment and housing.

Invoking the inspiring words of Scripture and the classics of Christian spirituality of East and West (particularly such saints as Basil the Great and Francis of Assisi), while at the same time evoking the precious works of Roman Catholic conferences of bishops throughout the world (especially in regions where the plunder of the earth is identified with the plight of the poor), Pope Francis proposes new paradigms and new policies in contrast to those of “determinism,” “disregard” and “domination.”

In 1997, we humbly submitted that harming God’s creation was tantamount to sin. We are especially grateful to Pope Francis for recognizing our insistence on the need to broaden our narrow and individualistic concept of sin; and we welcome his stress on “ecological conversion” and “reconciliation with creation.” Moreover, we applaud the priority that the papal encyclical places on “the celebration of rest.” The virtue of contemplation or silence reflects the quality of waiting and depending on God’s grace; and by the same token, the discipline of fasting or frugality reveals the power of not-wanting or wanting less. Both qualities are critical in a culture that stresses the need to hurry, the preeminence of individual “wants” over global “needs.”

In the third year of our brother Pope Francis’s blessed ministry, we count it as a true blessing that we are able to share a common concern and a common vision for God’s creation. As we stated in our joint declaration during our pilgrimage to Jerusalem last year:

“It is our profound conviction that the future of the human family depends also on how we safeguard – both prudently and compassionately, with justice and fairness – the gift of creation that our Creator has entrusted to us … Together, we pledge our commitment to raising awareness about the stewardship of creation; we appeal to all people of goodwill to consider ways of living less wastefully and more frugally, manifesting less greed and more generosity for the protection of God’s world and the benefit of His people.

macrocognition a theory of distributed minds and collective intentionality

ndpr.nd.edu |  The idea that groups have minds was popular in the late-19^th and early-20^th centuries. The group mind was posited as a force that influenced and dominated individual agency and provided an explanation for various types of human behavior. But such explanations were deemed mysterious, and, with the rise of behaviorism and operationalism, the idea fell out of favor. But interest in group mentality has experienced a rebirth over the past few decades. Within philosophy, Margaret Gilbert's work (e.g., 1989, 2004, 2013) has done a great deal to bring attention to the ways in which individuals might form a single unit of intentional agency, and Christian List and Philip Pettit's recent book Group Agency (2011) argues that there are genuine group mental states that cannot be reduced to the mental states of individuals within the group. Outside of philosophy, the study of distributed cognition is a growing area of research in cognitive science, and the hypothesis of group mind is gaining traction in economics, social psychology, organizational theory, and politics. Recent theories of group mentality, however, are thought to be just as mysterious as their 19^th and early-20^th century ancestors. Macrocognition goes a long way to demystifying the idea. It provides the most sustained and detailed defense of group minds available in the literature today.  Macrocognition

drought frames economic divide of californians

NYTimes |  Alysia Thomas, a stay-at-home mother in this working-class city, tells her children to skip a bath on days when they do not play outside; that holds down the water bill. Lillian Barrera, a housekeeper who travels 25 miles to clean homes in Beverly Hills, serves dinner to her family on paper plates for much the same reason. In the fourth year of a severe drought, conservation is a fine thing, but in this Southern California community, saving water means saving money.

The challenge of California’s drought is starkly different in Cowan Heights, a lush oasis of wealth and comfort 30 miles east of here. That is where Peter L. Himber, a pediatric neurologist, has decided to stop watering the gently sloping hillside that he spent $100,000 to turn into a green California paradise, seeding it with a carpet of rich native grass and installing a sprinkler system fit for a golf course. But that is also where homeowners like John Sears, a retired food-company executive, bristle with defiance at the prospect of mandatory cuts in water use.

“This is a high fire-risk area,” Mr. Sears said. “If we cut back 35 percent and all these homes just let everything go, what’s green will turn brown. Tell me how the fire risk will increase.”

The fierce drought that is gripping the West — and the imminent prospect of rationing and steep water price increases in California — is sharpening the deep economic divide in this state, illustrating parallel worlds in which wealthy communities guzzle water as poorer neighbors conserve by necessity. The daily water consumption rate was 572.4 gallons per person in Cowan Heights from July through September 2014, the hot and dry summer months California used to calculate community-by-community water rationing orders; it was 63.6 gallons per person in Compton during that same period.

Now, California is trying to turn that dynamic on its head, forcing the state’s biggest water users, which include some of the wealthiest communities, to bear the brunt of the statewide 25 percent cut in urban water consumption ordered by Gov. Jerry Brown. Cowan Heights is facing a 36 percent cut in its water use, compared with 8 percent for Compton.

compulsory community labour? non-negotiable doesn't end well

Before "Greening"

After "Greening"

BBC | In the pink-streaked twilight, a river of humanity is flowing across Tigray's dusty Hawzien plain. This cracked and desiccated landscape, in Ethiopia's far north, occupies a dark corner of the global collective memory. Thirty years ago, not far from here, the BBC's Michael Buerk first alerted us to a biblical famine he described as "the closest thing to hell on earth".

Then Bob Geldof wrote Do They Know It's Christmas? - a curious question to ask of perhaps the world's most devoutly Christian people - and thereafter the name Tigray became synonymous with refugees, Western aid and misery. The Tigrayan people were depicted as exemplars of passive suffering, dependent on the goodwill of the rest of the planet just to get through the day without dying.

But here, outside the village of Abr'ha Weatsbaha, I'm seeing a different version. From all directions, streams of people are trickling into that human river. You hear them before you see them - some chatting excitedly, others singing hymns - as they converge on a viciously steep valley at the edge of the plain. They were summoned before dawn by horns, an Old Testament echo calling every able-bodied man and woman over 18 years of age to report for the first of 20 days of compulsory community labour. Their job, quite simply, is to tame the desert.

"This is how the Axumite kings got stuff done 2,000 years ago," says my guide Zablon Beyene. "With the same tools, too."

By 10 in the morning, some 3,000 people have turned up. Using picks, shovels, iron bars and their bare hands, they will turn these treacherous slopes into neat staircases of rock-walled terraces that will trap the annual rains, forcing the water to percolate into the soil rather than running off in devastating, ground-ripping flash floods.

"Sisters are doing it for themselves," says Kidane, a pick-wielding Amazon whose arched eyebrow suggests I might want to put down my camera and do some actual work. Brothers, too: from strapping, sweat-shiny youths to Ephraim, a legless old man who clearly ignored the bit about being able-bodied and sits on his stumps, rolling rocks downhill to the terrace builders.

Overseeing this extraordinary effort is 58-year-old Aba Hawi, Abr'ha Weatsbaha's community leader. Short, pot-bellied and bearded, he darts from one side of the valley to the other, barking orders into his mobile phone, slapping backs and showing the youngsters the proper way to split half-ton boulders. Rumour has it that Aba Hawi once took up arms to fight for Tigrayan independence, but these days he prefers to describe himself as "just a farmer".

sociogenomics...,

thescientist |  Eusocial insects are among the most successful living creatures on Earth. Found in terrestrial ecosystems across the globe (on every continent except Antarctica), the world’s ants alone weigh more than all vertebrates put together. Bees are key pollinators of major crops as well as many other ecologically important plants. Termites construct thermoregulating homes that can dominate the landscape, and that are inspiring new energy-efficient skyscraper designs. The organization and collective decision making of eusocial insects is even yielding new insights into human behavior and what it means to be part of a society. But one of the biggest unanswered questions in our understanding of these complex insect groups is how a single genome can produce such diverse and contrasting physical and behavioral forms, from egg layers, provisioners, and caretakers to soldiers.

In a eusocial colony, reproduction is dominated by one or a few individuals adapted to egg laying, 

while their offspring—colony workers—display physical and behavioral adaptations that help them perform their subordinate roles. These phenotypic adaptations can be extreme. A leafcutter ant queen is 10 times larger than her smallest workers, for example.  (See photograph below.) And some carpenter ant species have evolved a “kamikaze” caste, born with a self-destruct button that causes the insect to explode upon colony attack, killing itself and covering the invading animals in toxic chemicals. Remarkably, differences in the behavior and morphology of insect castes are usually generated through differences in the expression of identical sets of genes. (There are a few cases of genetically determined castes, but this is the exception, not the rule.)

We are now entering a new era of research into eusocial insects. For the first time, scientists are investigating the molecules that underlie eusocial behavior at a depth that was previously unimaginable. New, affordable sequencing technologies enable scientists to examine how genes across the entire genome are regulated to generate different caste phenotypes, the roles of DNA methylation and microRNAs in this differential expression, and what proteins are synthesized as a result. This burgeoning area of research, dubbed “sociogenomics” in 2005 by Gene E. Robinson,¹ is revolutionizing our understanding of the evolution of eusociality from a solitary wasp-like ancestor to the million-strong colonies we see today. New work is yielding insights into how genomes interact dynamically with the physical and social environment to produce highly adapted, specialized castes with remarkable phenotypic innovations. These findings are, in turn, illuminating the importance of gene regulation and epigenetics in controlling behavioral plasticity across the animal kingdom.

the ecology of religious beliefs

pnas |  Here we show that the spatial prevalence of human societies that believe in moralizing high gods can be predicted with a high level of accuracy (91%) from historical, social, and ecological data. Using high-resolution datasets, we systematically estimate the relative effects of resource abundance, ecological risk, cultural diffusion, shared ancestry, and political complexity on the global distribution of beliefs in moralizing high gods. The methods presented in this paper provide a blueprint for how to leverage the increasing wealth of ecological, linguistic, and historical data to understand the forces that have shaped the behavior of our own species. 

Although ecological forces are known to shape the expression of sociality across a broad range of biological taxa, their role in shaping human behavior is currently disputed. Both comparative and experimental evidence indicate that beliefs in moralizing high gods promote cooperation among humans, a behavioral attribute known to correlate with environmental harshness in nonhuman animals. Here we combine fine-grained bioclimatic data with the latest statistical tools from ecology and the social sciences to evaluate the potential effects of environmental forces, language history, and culture on the global distribution of belief in moralizing high gods (n = 583 societies). After simultaneously accounting for potential nonindependence among societies because of shared ancestry and cultural diffusion, we find that these beliefs are more prevalent among societies that inhabit poorer environments and are more prone to ecological duress. In addition, we find that these beliefs are more likely in politically complex societies that recognize rights to movable property. Overall, our multimodel inference approach predicts the global distribution of beliefs in moralizing high gods with an accuracy of 91%, and estimates the relative importance of different potential mechanisms by which this spatial pattern may have arisen. The emerging picture is neither one of pure cultural transmission nor of simple ecological determinism, but rather a complex mixture of social, cultural, and environmental influences. Our methods and findings provide a blueprint for how the increasing wealth of ecological, linguistic, and historical data can be leveraged to understand the forces that have shaped the behavior of our own species.

deep cooperation: the mammalian equivalent of honeybees?

nytimes |  Researchers have known for some time that wild dogs are exceptionally social and civic-minded. Among most group-living carnivores, big adults feed first, gulping down the choicest organs and leaving junior diners to scrounge through gristly leftovers. Among wild dogs, said Patrick R. Thomas, the curator of mammals at the Bronx Zoo, “it’s the exact opposite.”

“The adults let the puppies feed first,” he said. “It’s very peaceful to watch.” 

For puppies too young to leave the den, or for injured pack members unable to hunt, hale-bodied adults go further, provisioning the needy by regurgitating a portion of a recent meal.

Researchers have also known that wild dogs are so-called cooperative breeders. In any given pack of closely related animals, a single male and female will do the bulk of the reproducing, while the other half-dozen or so adults serve as guardians, babysitters, even wet nurses for the alpha pair’s pups. Family is family, after all. 

Yet researchers continue to be impressed by the depths of the dogs’ self-sacrificing behavior. In one recent study, Dr. Creel and his colleagues determined that the bigger a pack grew, the more efficiently it hunted and the greater the number of offspring it raised. However, the researchers were startled to see that not everyone benefited from the swelling ranks. 

“Big packs with lots of offspring turn out to have poor adult survival,” Dr. Creel said. The cost of regurgitating food for a surging number of pups, it seemed, exceeded the advantages of bringing down more prey. As a result, nonbreeding adults in big packs would gradually become malnourished and end up dying at a somewhat younger age than their peers in smaller clans. 

The dogs are “true altruists,” essentially willing to shorten their lives for the sake of the hive, Dr. Creel said, adding, “They’re even further along the line of evolving into the mammalian equivalent of honeybees than we thought.”