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Gull chicks beg for food from their parents. Peacocks spread their tails to attract potential mates. Meerkats alert family members of the approach of predators. But are these–and other animals–sometimes dishonest? That’s what William Searcy and Stephen Nowicki ask inThe Evolution of Animal Communication. They take on the fascinating yet perplexing question of the dependability of animal signaling systems. The book probes such phenomena as the begging of nesting birds, alarm calls in squirrels and primates, carotenoid coloration in fish and birds, the calls of frogs and toads, and weapon displays in crustaceans. Do these signals convey accurate information about the signaler, its future behavior, or its environment? Or do they mislead receivers in a way that benefits the signaler? For example, is the begging chick really hungry as its cries indicate or is it lobbying to get more food than its brothers and sisters? Searcy and Nowicki take on these and other questions by developing clear definitions of key issues, by reviewing the most relevant empirical data and game theory models available, and by asking how well theory matches data. They find that animal communication is largely reliable–but that this basic reliability also allows the clever deceiver to flourish. Well researched and clearly written, their book provides new insight into animal communication, behavior, and evolution.
Human beings have the unique ability to consciously reflect on the nature of the self. But reflection has its costs. We can ask what the self is, but as David Hume pointed out, the self, once reflected upon, may be nowhere to be found. The favored view is that we are material beings living in the material world. But if so, a host of destabilizing questions surface. If persons are just a sophisticated sort of animal, then what sense is there to the idea that we are free agents who control our own destinies? What makes the life of any animal, even one as sophisticated as Homo sapiens, worth anything? What place is there in a material world for God? And if there is no place for a God, then what hold can morality possibly have on us–why isn’t everything allowed? Flanagan’s collection of essays takes on these questions and more. He continues the old philosophical project of reconciling a scientific view of ourselves with a view of ourselves as agents of free will and meaning-makers. But to this project he brings the latest insights of neuroscience, cognitive science, and psychiatry, exploring topics such as whether the conscious mind can be explained scientifically, whether dreams are self-expressive or just noise, the moral socialization of children, and the nature of psychological phenomena such as multiple personality disorder and false memory syndrome. What emerges from these explorations is a liberating vision which can make sense of the self, agency, character transformation, and the value and worth of human life. Flanagan concludes that nothing about a scientific view of persons must lead to nihilism.
ما از اخلاق چه انتظاری داریم؟ این سوال شاید تاحدودی برای عموم مردم و یا متخصصان این رشته قابل پاسخ باشد؛ اینکه خوب بودن را به ما بیاموزد و در تنظیم روابط فردی م...
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