The Evolution of Animal Play, Emotions, and Social Morality: On Science, Theology, Spirituality, Personhood, and Love

My essay first takes me into the arena in which science, spirituality, and theology meet. I comment on the enterprise of science and how scientists could well benefit from reciprocal interactions with theologians and religious leaders. Next, I discuss the evolution of social morality and the ways in which various aspects of social play behavior relate to the notion of “behaving fairly.” The contributions of spiritual and religious perspectives are important in our coming to a fuller understanding of the evolution of morality. I go on to discuss animal emotions, the concept of personhood, and how our special relationships with other animals, especially the companions with whom we share our homes, help us to define our place in nature, our humanness. It is when we take the life of another being in the ritual of compassionately euthanizing them (“putting them to sleep”) that who we are in the grand scheme of things comes to the fore. I end with a discussion of the importance of ethological studies, behavioral research in which a serious attempt is made to understand animals in their own worlds, inquiries in which it is asked, “What is it like to be another species?” Species other than nonhuman primates need to be studied. I plead for developing compassionate, heartfelt, and holistic science that allows for interdisciplinary talk about respect, grace, spirituality, religion, love, Earth, and God

Wild Justice and Fair Play: Cooperation, Forgiveness, and Morality in Animals

In this paper I argue that we can learn much about ‘wild justice’ and the evolutionary origins of social morality – behaving fairly – by studying social play behavior in group-living animals, and that interdisciplinary cooperation will help immensely. In our efforts to learn more about the evolution of morality we need to broaden our comparative research to include animals other than non-human primates. If one is a good Darwinian, it is premature to claim that only humans can be empathic and moral beings. By asking the question ‘What is it like to be another animal?’ we can discover rules of engagement that guide animals in their social encounters. When I study dogs, for example, I try to be a ‘dogocentrist’ and practice ‘dogomorphism.’ My major arguments center on the following ‘big’ questions: Can animals be moral beings or do they merely act as if they are? What are the evolutionary roots of cooperation, fairness, trust, forgiveness, and morality? What do animals do when they engage in social play? How do animals negotiate agreements to cooperate, to forgive, to behave fairly, to develop trust? Can animals forgive? Why cooperate and play fairly? Why did play evolve as it has? Does ‘being fair’ mean being more fit – do individual variations in play influence an individual’s reproductive fitness, are more virtuous individuals more fit than less virtuous individuals? What is the taxonomic distribution of cognitive skills and emotional capacities necessary for individuals to be able to behave fairly, to empathize, to behave morally? Can we use information about moral behavior in animals to help us understand ourselves? I conclude that there is strong selection for cooperative fair play in which individuals establish and maintain a social contract to play because there are mutual benefits when individuals adopt this strategy and group stability may be also be fostered. Numerous mechanisms have evolved to facilitate the initiation and maintenance of social play to keep others engaged, so that agreeing to play fairly and the resulting benefits of doing so can be readily achieved. I also claim that the ability to make accurate predictions about what an individual is likely to do in a given social situation is a useful litmus test for explaining what might be happening in an individual’s brain during social encounters, and that intentional or representational explanations are often important for making these predictions

Considering Animals—Not “Higher” Primates

In this essay I argue that many nonhuman animal beings are conscious and have some sense of self. Rather than ask whether they are conscious, I adopt an evolutionary perspective and ask why consciousness and a sense of self evolved—what are they good for? Comparative studies of animal cognition, ethological investigations that explore what it is like to be a certain animal, are useful for answering this question. Charles Darwin argued that the differences in cognitive abilities and emotions among animals are differences in degree rather than differences in kind, and his view cautions against the unyielding claim that humans, and perhaps other great apes and cetaceans, are the only species in which a sense of self-awareness has evolved. I conclude that there are degrees of consciousness and self among animals and that it is likely that no animal has the same highly developed sense of self as that displayed by most humans. Many animals have a sense of “body-ness” or “mine-ness” but not a sense of “I-ness.” Darwin’s ideas about evolutionary continuity, together with empirical data (“science sense”) and common sense, will help us learn more about consciousness and self in animals. Answers to challenging questions about animal self-awareness have wide-ranging significance, because they are often used as the litmus test for determining and defending the sorts of treatments to which animals can be morally subjected

The Development of Social Interaction, Play, and Metacommunication in Mammals: An Ethological Perspective

Analysis of the dynamics of the ontogeny of social interaction is of critical importance in order that behavioral development may be comprehended in its own right, and the relationship between infant and adult behavior understood. In this review, general concepts of behavioral development in mammals are discussed and analyzed, and the many variables that are involved are considered. When it is impossible to control or observe the social interaction of the developing organism in its natural environment, captive subjects should be used. There is increasing evidence that results obtained with the latter are related to social organization observed in the wild. Play behavior is operationally defined on the basis of a comprehensive review of the literature and of personal observations of the social development of canids. The essential \u27need for social interaction during infant life is discussed, as is the phenomenon of behavioral neoteny. The concept of metacommunication, and its relationship to social development are analyzed, and the role of ritualization in the evolution of metacommunicative signals is considered

Mammalian Dispersal and the Ontogeny of Individual Behavioral Phenotypes

Explanations of dispersal mechanisms in mammals that have stressed the importance of aggression by dominant (?) individuals as the immediate cause of the dispersal of less aggressive (more subordinate?) individuals are insufficient for explaining recent data collected on a variety of mammals. In fact, avoidance of social interaction at the time of dispersal is more characteristic of some species in which individuals emigrate. Studies that have investigated genetic correlates of dispersal in rodent populations that undergo regular cycles are few and have not provided any causative explanations. In various canids and rodents, behavioral interactions at the time of dispersal do not appear to provide the necessary stimuli for dispersal. These observations suggest that knowledge of the behavioral interactions that occur before dispersal may provide a key to understanding both interspecific and intraspecific differences in social organization and dispersal patterns. It is suggested that individuals who have the most difficulty interacting with littermates will not develop strong social ties with their siblings and will be the most likely individuals to disperse of their own accord. This hypothesis is testable by collecting data on the social interaction patterns of individual littermates throughout early development and during dispersal. In this way, the importance of a heretofore neglected factor in dispersal-namely, the relationship between the behavioral antecedents of dispersal and which individuals disperse at what age, and in what manner can be assessed

Increasing Our Compassion Footprint: The Animals’ Manifesto

Our relationships with animals are wide-ranging. When people tell me that they love animals and then harm or kill them I tell them I’m glad they don’t love me. Many individuals, including scientists, ignore their responsibility when they interact with animals and fail to recognize that doing something in the name of science, which usually means in the name of humans, is not an adequate reason for intentionally causing suffering, pain, or death. “Good welfare” usually is not “good enough.” Existing regulations allow animals to be treated in regrettable ways that demean us as a species. Compassion is the key for bettering both animal and human lives. A good way to make the world a more compassionate place for animals is to increase our compassion footprint. We could begin by deciding that we will not intrude on animals’ lives unless our actions are in the best interests of the animals irrespective of our desires. It is simple to make more compassionate choices about what we eat and wear and how we educate students, conduct research, and entertain ourselves at the expense of animals. The time to make these changes is long overdue

Increasing Our Compassion Footprint: The Animals’ Manifesto

Our relationships with animals are wide-ranging. When people tell me that they love animals and then harm or kill them I tell them I’m glad they don’t love me. Many individuals, including scientists, ignore their responsibility when they interact with animals and fail to recognize that doing something in the name of science, which usually means in the name of humans, is not an adequate reason for intentionally causing suffering, pain, or death. “Good welfare” usually is not “good enough.” Existing regulations allow animals to be treated in regrettable ways that demean us as a species. Compassion is the key for bettering both animal and human lives. A good way to make the world a more compassionate place for animals is to increase our compassion footprint. We could begin by deciding that we will not intrude on animals’ lives unless our actions are in the best interests of the animals irrespective of our desires. It is simple to make more compassionate choices about what we eat and wear and how we educate students, conduct research, and entertain ourselves at the expense of animals. The time to make these changes is long overdue

Vigilance, Flock Size, and Flock Geometry: Information Gathering by Western Evening Grosbeaks (Aves, Fringillidae)

Vigilance (scanning) and other behavior patterns were studied in free-ranging Evening Grosbeaks (Coccothraustes vespertinus) at feeders to assess how flock size and flock geometry influenced the behavior of individual birds. The present results indicate that the way in which individual grosbeaks are positioned with respect to one another effects many aspects of their behavior, especially when a flock contains four or more birds. Birds in a linear array who have difficulty seeing one another, when compared to individuals organized in a circle who can easily see one another, are (1) more vigilant, (2) change their head and body positions more often, (3) react to changes in group size more slowly, (4) show less coordination in head movements, and (5) show more variability in all measures. These differences in behavior can be explained from a cognitive ethological perspective that favors intentional or representational explanations. Specifically, the data suggest that individual grosbeaks, when scanning and moving about, are visually monitoring the flock in which they are feeding and gathering information about a number of variables including flock size, what others are doing, where others are, which individuals are present, phenotypic features of flock members, food resources, or the location of potential predators. Individuals likely use visual records of the behavior and perhaps the phenotypic features of others, and this information influences various aspects of their behavior

Observations of Scent-Marking and Discriminating Self from Others by a Domestic Dog (Canis familiaris): Tales of Displaced Yellow Snow

Little is known about what stimuli trigger urinating or scent-marking in domestic dogs, Canis familiaris, or their wild relatives. While it is often suggested that the urine of other animals influences urinating and scent-marking patterns in canids, this has not been verified experimentally. To investigate the role of urine in eliciting urinating and marking, in this pilot study I moved urine-saturated snow (‘yellow snow’) from place-to-place during five winters to compare the responses of an adult male domestic dog, Jethro, to his own and others’ urine. Jethro spent less time sniffing his own urine than that of other males or females, and that while his interest in his own urine waned with time it remained relatively constant for other individuals’ urine. Jethro infrequently urinated over or sniffed and then immediately urinated over (scent-marked) his own urine. He marked over the urine of other males more frequently than he marked over females’ urine. The method used here can be extended to other species for which experimental data are lacking. Though based on one dog, these novel data may further our knowledge of the role of scent-marking in territorial behavior and of sex differences in territory acquisition and maintenance