Daniel Davies (2002): Evopsych Considered Harmful!: Weekend Reading/Hoisted from the Archives

Clowns (ICP)

Weekend Reading: Hoisted from the Archives: Convincing fifteen years ago. Convincing today. Telling just-so stories to reinforce prejudicial hierarchical judgments you won't examine rationally is no way to go through life, son: Daniel Davies (2002): D-squared Digest: "Move over son, the professionals are here... http://blog.danieldavies.com/2002/10/: I've just rediscovered this article by Val Dusek, which is the best thing I've read on the whole debate...

...It also reminded me what a perfect s--- Stephen Pinker looks when you know a little bit of the background to some of the things he says about Margaret Mead. Print out and read on the train home, that's my advice.

UPADATE: God damn that article's good. I'm amazed to discover the extent to which I'd subconsciously plagiarised it. UPDATE AGAIN: Damn me, it's good. I think I'll excerpt a non-representative chunk here, because it sort of buries a point which is, I think, profoundly important:

What Dennett would have to counter is Lewontin and Sober's argument that when selection coefficients of genes are context-dependent and selection acts on gene complexes, the artificially constructed selection coefficients of genes do not play a causal role. (Sober and Lewontin, 1984). It is true that if one claims that what is selected are not genes but replicators as the later Dawkins does, then whole genomes, incorporating all the contextual effects of genes on each other, might be the object of selection. This would preserve the restriction of selection to the genic level, but it would give up the atomization of modular traits with which evolutionary psychologists work.

Massively important, given that now we have the results of the Human Genome Project in, we know that most inherited human behavioural traits will have to have been selected through gene-complexes rather than individual genes. I have not yet seen the EP defence of their core doctrine that traits are modular in the face of this new development; I'd appreciate any pointers to the literature if there are good arguments that the doctrine either can be preserved, or is not actually necessary to the theory.

Tits on a Peacock: Evolutionary Psychology week continues... I'd note in this context that I don't have a complete knock-down argument against evolutionary psychology, mainly because if I did, it would also presumably be a knock-down argument against ethology, which would be damn close to a knock-down argument against evolution. More or less everyone agrees that behaviour can be subject to natural selection, and that's all you need to believe in before you're committed to some sort of belief in some kinds of explanation of psychological phenomena as evolved responses. What I'm most concerned with arguing against is "Neo-Darwinian Sociology", a close cousin of evolutionary psychology, and one which has repeatedly interbred with its less reputable cousin, with predictable results. (Yes I know, I know. That was invective. In actual face, most medical opinion appears to be that the marginal risk of deformed offspring from copulation between first cousins is actually pretty negligible. So go for it if that's what you want, but don't tell the judge I told you to.)

In honest fact, using the phrase "Neo-Darwinian Sociology" is actually an act of extreme politeness on my part, because the more concise phrase would be "Social Darwinism", the age-old and known horrible theory without a shit-eating, disingenuous and self-consciously pious denunciation of which, no pop EP book is complete. (Matt Ridley, I'm looking at you. Daniel Dennet, you can wipe that smile off your face too). It's kind of like the paramilitary wing of evolutionary psychology; the default position of a serious ethologist when confronted with the possibility of earning a quick two hundred quid for 400 words on some current issue in the Sunday papers (Richard Dawkins, I'm looking at you, and pointing at you). Basically, in so far as these pieces have any message which doesn't consist of laughing at people more intelligent than the author for believing in God, the message boils down to:

  • Psychology of individuals is sociology; there is nothing to be understood about social phenomena other than individual behaviour. (The main argument for this proposition is that sociology is carried out by sociologists. The secondary argument is that some sociologists vote for left-wing political parties. Don't ask me, I'm only here for the beer)

  • Genetic explanations are the most important kind of explanations. If something could have come about through sexual selection of a gene, then it is overwhelmingly likely did come about in that way. Any other kind of explanation is very much second-best, and is probably about to be proved false by the discovery of a "proper" explanation. (The argument for this is rarely spelt out; as far as I can tell, it is some degenerate version of Occam's Razor)

  • Although just-so stories about hypothesised past development are no more than indicative initial hypotheses when we're doing proper rigorous ethology, they're strong enough that you can draw massive overarching social policy conclusions from them when you're talking to the plebs. (There is no argument for this at all, but I'm guessing it's part of the organisational pathology which gets these things into print)

Push them on any of these points, however, and they immediately retreat to vastly more defensible ground, only talking about specific results, qualifying all their statements and pretending that their sentences should never be (could never possibly have been) taken to imply things which they quite obviously say. Of course, given that we're dealing with Dawkins, Pinker, and arseholes of similar magnitude here, they tend to carry out this retreat with the full pomp and circumstance of a Roman triumphal parade, insulting people's intelligence, taking every opportunity to revive assertions they've walked away from and if at all possible, trying to imply that their interlocutor is either a sociologist or a believer in God. I see that it will take a separate post on the roots of this behaviour in philosophy of science to drain away all my bitterness.

But anyway, that's "Neo-Darwinian Sociology", and I actually believe that I do have a knock-down argument against that, which I will outline in the next-but-one post in this series. For the time being, just note that I think I can support the claims that

  1. if it wasn't for their occasional forays into N-DS, the EP crowd would be a very obscure bunch of scientists indeed.

  2. NeoDarwinian Sociology is on a much weaker scientific footing than the rest of EP; those parts of EP which have impinged on the public consciousness are in general pieces of research which are distinctly suspect as works of science; and therefore :

  3. The entire existence of evolutionary psychology as a fact of public life rather than an obscure academic discipline depends on the willingness of some scientists to drop all their scientific standards at crucial moments. (In particular, I find it quite scandalous that Richard Dawkins is quite so unconcerned about the distortions of scientific method which are regularly indulged in by people he regards as his allies. Despite what he thinks, he is Oxford University's Simonyi Professor of the Public Understanding of Science, not the Public Proselytisation of Atheism). I am also prepared to argue for:

  4. The fact that it's the evolutionary psychologists who have achieved such prominence through such means is, as they say, no coincidence; the entire method of inquiry of EP tends to inculcate habits of mind which are too quick to latch onto hypotheses and call them explanations, and which discourage rigorous system thinking in favour of particular anecdotes. In their professional work, practitioners seem to recognise these dangers and guard against them; in their popular work and their policy advocacy, they drop their guard. As you can tell, I'm working toward a theory of how a book as bad as "Blank Slates" by Stephen Pinker came to be written.

It's in support of (4) that I am currently working. As with yesterday's post on symmetry and beauty, I want to provide an example not so much of questions answered wrongly, but of questions never asked in the first place; of theories adopted for a particular case because of the attractive story, but which were not applied to other cases, because they didn't fit the story being told. If I can establish that there are cases when, working near the borders of ethology and sociology but on the scientific side, evolutionary psychologists lost their critical faculties, I think I'll have supported my case that when they move closer to politics, they tend to be even worse. Tomorrow's example is going to be just a freaking doozy (Randy Thornhill's theory of rape), but for the time being, let's take a look at womens' breasts and peacocks' tails.

OK, I didn't get many takers for peacocks' tails. But let's start off with them.

There's a fairly common theory about why peacocks have tails; it's not the only one in the literature, but's it's pretty well supported and it is frequently used by the EP crowd when they want to make an analogy to certain kinds of male behaviour. The theory is basically, that the male peacock's tail is so big not in spite of its inconvenience to the bird, but because of that inconvenience. The idea is that it's a sexual signalling device; the peacock is signalling:

Look at me, I'm so big and strong and genetically ace that I can carry around this huge great fucking ridiculous tail and still live a relatively normal avian life.

So, the selfish genes of the peahen latch onto that signal, because they want to hitch a ride on this unstoppable Range Rover of peacock genetic goodness. It's quite a clever little theory; controversial as hell among bird biologists, but certainly not without supporters.

So anyway, a theory like that is too good to waste on peacocks, so it gets brought into service in explaining otherwise damnably stupid behaviour by human males with "peacock" tendencies. Bungee jumping, driving cars quickly, etc, etc. Jared Diamond (in an uncharacteristic slip; a terrible chapter of an otherwise good book called The Rise and Fall of the Third Chimpanzee) claimed that kung fu experts in Indonesia drink paraffin. The idea being presumably, to show off to any females present "HEY, LOOK AT ME! I'M ACTING LIKE AN IDIOT! I MUST HAVE GREAT GENES TO HAVE SURVIVED TO ADULTHOOD, I'M SO FUCKING STUPID! IT'S A MIRACLE I'M NOT EATING THROUGH A STRAW, BUT I'M NOT, SO THERE MUST BE SOMETHING SPECIAL ABOUT ME! COME ON AND GET ME YOU KNOW YOU WANT IT!".

Obviously, the questions a) "has there ever really been an 'evolutionary adaptive environment' in which purposefully endangering your own life for no reason hasn't been a gene that sensible selfish maximisers would want to avoid like the plague?" and b) "does it not strike people who advance this 'hazard theory' as perhaps surprising that much of the very most stupid and show-offish male behaviour in the world is channelled into initiation rituals of exclusively male secret societies of one kind or another?" are quibbles, and prove that the person asking them is a sociologist, and probably believes in God.

Anyway, I sense that my audience is getting bored at this point, so on to the more popular topic of womens' breasts.

As everyone knows, men like women with big, prominent breasts because they indicate that the woman upon whom they are located will be really good at feeding a child, thus propagating their genes to the next generation. Unfortunately, the bust size of a woman who has never given birth bears more or less no relationship whatever to the size at the end of pregnancy (breasts of nonlactating women are made mostly of fat, and it takes about eight months to properly shape them up to serve drinks), and this has been the case for a very long time in human evolution. This immediately rules out a lot of the "sub-pop" science commentators who use this kind of cargo-cult science theory of female pulchritude when they want to make some sort of point about sexual harassment in the workplace or the appeal of Pamela Anderson or whatever needs half a col. written about it by two-thirty prompt, but that's hardly a body blow to the EP crowd; most of these people are either editorial writers half-remembering the last pop science book they read, or people like Eric Raymond who are so damnably ignorant on every single subject except computers that it can't be blamed purely on "The Selfish Gene".

On the other hand, there are a lot of commentators who know better, who still basically come up with theories of the breast which involve some sort of signalling about fertility (not all; here's a list of theories on this issue, not all of which are vulnerable to the current critique). And here, we come to a conundrum.

If the theory of doing dangerous things in order to show how genetically fit you are is generally applicable, perhaps it could be applied to women as well as men? So, let's think... what would be an extremely physically demanding and dangerous thing that a woman could do, which would work well to demonstrate her fertility? Well... perhaps it's a bit off-the-wall, but here's one suggestion... how about... giving birth to a baby?!

Think about it. Some women are infertile, and can never give birth. Some women are not physically up to the rigours of childbirth, and this must have been even more true "out on the plains of Africa", to use the hackneyed and racially loaded catchphrase. One way, as a woman, of proving that this isn't true of you, is to actually step up to the plate and walk the talk. So, on this reasoning, men should be really turned on by single mothers... is that your experience?

Furthermore, if we extend this theory to go back to our original question about fashions in bust shapes, we can note that the stresses and strains of feeding the first child will certainly, pre the invention of the brassiere, have taken their toll on a maidenly chest. So, one could construct a convincing argument on evolutionary psychology grounds, that a female human equivalent to the display of the peacock's tail would be a large bust which drooped to somewhere south of the navel area. By putting on the Gossard Wonderbra and its competitor products, women appear to be attempting to signal to men that their fertility is a completely unknown property, and so is their vulnerability to death in parturition.

There is something decidedly funny about a grab-bag of intellectual tools which puports to explain the reason why things are the way they are, but which could simultaneously be used (as above) to explain why they were the way they were even if they were some other way. And there is something funny about a group of people who talk nine yards to Sunday week about the "intellectual rigour" they are bringing to a discipline like sociology, but who never seem to bother to generalise propositions, or to explain why mechanisms work in one case but not another. And there is something extremely funny about the way that a bunch of male commentators have been so quick to jump on board with a theory that, if it were not for the fact that it helps to bolster a number of propositions about sexual morality which they wanted to assert anyway, would be recognised as being about as likely and as useful, as tits on a peacock.

Thy Bloody Awful Symmetry: As well as the whole Michael Hardt/ David Hasselhoff thing below, my mind was turned to thoughts of evolutionary psychology by an article in yesterday's New York Times.

Fundamentally, it's exactly the sort of work I was planning on doing; somebody's taking a look at the actual experimental methodology that supports such convenient factoids as "men are more concerned about sexual jealousy, while women worry more about emotional infidelity". It turns out that this "result" is incredibly fragile as to the situation of the experiment; if you sit people down, ask them the question straight out, and give them time to think, then men and women assign themselves correctly to their gender roles, whereas if you catch them off guard in order to get a more "instinctive" response, the differentiation "predicted" by an amazingly tendentious just-so story about cavemen in Africa just doesn't show up. (I'd note in passing that the EP crowd are often in the forefront of moaning about "double-blind trials" when they're on the attack on some other point; the methodology of having an experimenter with an agenda ask a question face to face and then write the answer down himself is about as far from double blind as it gets).

In any case, the main point of the article linked above is to show what total and utter patronising knobheads evolutionary psychologists can be when pulled up on a point of science (read it, honestly, the guy starts comparing himself to Galileo!). But it dovetails quite nicely with a couple of points I'd like to make about some other sacred cows of evolutionary psychology; specifically, some of those claims which the pop science gang like to make about the "genetic" foundations of human beauty.

It's a shame that I'm too mean to cough up for the version of this weblog which would allow me to put up pictures, but there you go... but you don't have to search far on the web to find someone claiming it to be an established "fact" that facial attractiveness is a function of facial symmetry. Coincidentally, you also don't have to go far on the web to find a picture of Elvis Presley (bloody great asymmetric sneer) or Cindy Crawford (bloody great asymmetric mole on face). So what gives?

Apparently people with symmetric bodies have "good genes". Don't ask me, I'm a stranger here myself. But let's assume for the meantime that in some way, a little glitch in the building of the face of a foetus is evidence of a deep-seated horrible lurgey in the genes which is just waiting to show up as sickle-cell anaemia or low resistance to malaria or something. The question I'm interested in is, how did anyone find out that people with symmetrical faces are the most beautiful people of all?

Note at this stage, that I'm not interested in studies which claim to have shown that symmetrical people have more sex than anyone else. Randy Thornhill claims that this is the case, and it might be the case even though the experiments which claim to demonstrate it come from the same guy who brought you a theory of rape which doesn't work at all as a theory of sexual assault not involving penetration. Personally, I think that Thornhill is all over the place, and I'll explain why in future (there's a clue in this sentence for the impatient), but I want to establish that it doesn't effect my current argument if the symmetrical are shagging wild all over the place. The claim that "beauty" is "whatever gets you laid" is one that the EP crowd is committed to, not me. But this is by the by.

Absent the sex life studies, the evidence for "beauty" being this, that, or the other, has to come from what actual people judge to be beautiful. So, the best method for carrying out this experiment would have to be to get a bunch of people, show them a bunch of photographs of people, and get them to pick out the beautiful ones. Then you count the number of points each photograph gets and have a look at which ones are picked the most often, right?


If you ask people to pick out the photographs from a set which strike them as the most beautiful, you're actually asking them to perform cognitive acts, not one. You're asking your experimental subjects to:

  1. notice a picture of a face
  2. judge whether it's beautiful or not.

The first of these is not a trivial act, as anyone who's observed a baby younger than about two months will testify. The extent to which you're going to carry out the act of picking a picture for the beautiful pile depends on the extent to which it catches your attention as well as what you actually think of the face. There will be an error in your results from people "misclassifying" faces because they weren't really paying attention to them. There are all sorts of misjudgements that it's possible to make when looking at a two-dimensional image of a three-dimensional object; as the post below demonstrates, I quite seriously misclassified a picture of Michael Hardt's hairstyle as "bouffant" when it wasn't.

So far so good. Now, readers with extremely advanced degrees in econometrics won't be asking... what do we know about this error? Importantly, is it unbiased—can we assume for modelling purposes that it can be ignored as something that will in a large enough sample?

I'm arguing, no. One of the things that, broadly construed, evolutionary psychology has usefully done for us is to dig up some important insights into the neuropsychology of visual perception. Particularly, it's been noted (as in, anatomically observed) that there is a mechanism in the brain which is specifically adapted for distinguishing between symmetrical things and non-symmetrical things. I find the "evolutionary psychology" (in actual fact, ethology, the rather more serious parent discipline which looks at behaviour without making tendentious and unsupported claims) argument quite convincing in this regard. The reason we have a symmetry-detector is that very few things in nature are symmetrical except animals, and animals are only symmetric when they're looking straight at you. Since the fact that something is looking at you is almost always a useful thing to know, we have been provided with a very acute sense of whether a thing is exactly symmetrical or not. Symmetry is a property which "jumps out of the page".

So, given that photographs of symmetrical faces are more likely to be noticed, the errors are not going to be evenly distributed. In any study which is asking you to pick out a "noticeable" characteristic the symmetrical pictures are always going to be over-represented, because symmetry is a noticeable property. Furthermore, this property is highly likely to account for the fact that babies tend to look longer at the same photos which adults pick out of a pile as being most attractive, another factoid often advanced as evidence for the beauty=symmetry hypothesis.

I have no particular investment in believing that there is nothing aesthetically attractive about symmetry; I spend a lot of time with a sneer on my face, but that's mainly because I read a lot of right-wing weblogs. But the fact that nobody saw fit to inquire into this possible source of experimental failure tends to suggest to me that people want to believe in the "evolutionary" arguments for reasons other than those of pure science. And when you get people like Todd Shackelford responding to the Northeastern study by just saying "I guess, to state it plainly, I think the paper is in large part ludicrous.... It's clear to me that they have an agenda they're pushing", I think I'm on to something...