Precursors: Beyond
scope of model |
Likely Emergence: Pan-Homo common ancestor About 8 million years ago |
Products: Vigilant Sharing Larger Social Groups Increased Dexterity |
References and other reading |
Richard W. Byrne (2000). Evolution of Primate
Cognition. In Cognitive Science 24:3, 543-570. |
Richard W. Byrne (1995). Machiavellian Intelligence.
In The Thinking Ape: evolutionary
origins of intelligence. Oxford University Press: Oxford, UK, ch13. |
Frans
B.M. de Waal (1982). Chimpanzee
politics: power and sex among primates. Johns Hopkins University Press:
Baltimore, MD, USA. (Current edition is 25th Anniversary Edition,
2007). |
David Erdal, Andrew Whiten, Christopher Boehm & Bruce Knauft (1994). On Human Egalitarianism: An evolutionary product
of Machiavellian status escalation? In Current Anthropology, vol
39, no 2, pp175-183. |
Sergey
Gavrilets & Aaron Vose
(2006). The
dynamics of Machiavellian intelligence. In PNAS, vol 103, no 45,
pp16823-16828. |
Bruce
Hood (2012). The
Machiavellian baby. In The Self
Illusion: Why there is no 'you' inside your head. Constable &
Robinson Ltd: London, UK, ch2. |
John
Orbell, Tomonori Morikawa, Jason Hartwig, James Hanley & Nicholas Allen
(2004). “Machiavellian”
Intelligence as a Basis for the Evolution of Cooperative Dispositions.
In American Political Science Review, vol 98, no 1, pp1-15. |
David
Livingstone Smith (2004). Why
We Lie: the evolutionary roots of deception and the unconscious mind. St
Martins Griffin: New York, USA. |
Discussion |
A term
first adopted by de Waal in 1982, Machiavellian Intelligence (MI) represents
the social cognition that primates, particularly Pan and Homo, seem to be so
good at. It is characterised by Theory of Mind: the individual sees other
individuals as intentional beings, but their intentionality is a problem to
be solved to enhance personal survivability. The emphasis is on manipulating
others for personal gain, rather than accommodating the needs of those
others. Byrne
(1995, pp195-209) proposed that MI be treated as a hypothesis, because it covers
a range of explanations for a range of behaviours. However, they all share in common “the assertion that interactions with
conspecific social companions present an intellectual challenge to an
individual simian primate and that primate ‘intelligence’ has adapted in
response to this challenge” (p195). MI, according to this definition, has
both a social and a genetic basis. Byrne (2000) sees these two strands as
intertwined in the development of MI in the primate clade, with different
primates using differently weighted combinations in their social
interactions. Gavrilets & Vose (2006) used
the MI hypothesis to model the effect of MI on the development of intelligence
and brain size. They took the view that MI is characterised by an evolving
range of strategies and counter-strategies that they
called memes. Their model showed the phases of memic
development: a dormant phase in which new memes are rare and novel; a
cognitive explosion phase in which the stock of memes was greatly increased,
requiring larger brains to handle all the strategies available; and a
saturation phase in which the physical limits of development prevented
further increase. Their model reflects the cognitive development in humans, and suggests at last two cognitive explosion
phases in the development of humans: from Australopithecus to early Homo, and
from early Homo to Homo ergaster/erectus. Orbell
et al (2004) modelled the possible development of cooperative societies out
of MI. They found that even small amounts of cooperation can propagate
through a population if the cooperative acts are more valuable to the
individuals involved than selfish acts: “cooperative transitions occur when a
pair of agents with high cooperative dispositions and well-developed
mindreading capacities recognize each other… [and] …both cooperate and
prosper accordingly”. MI
seems an unpromising origin for language-like communication; but its role in
the Pan-Homo common ancestor needs to be acknowledged, and the dilemma it
poses needs to be explained. Martin
P.J. Edwardes, 2016 |