van der Velde & de Kamps make a case for neural blackboard architectures to address four questions raised by human language. Unfortunately, they neglect a sizable literature relating blackboard architectures to other fundamental cognitive questions, specifically consciousness and voluntary control. Called “global workspace theory,” this literature integrates a large body of brain and behavioral evidence to come to converging conclusions.

This commentary suggests that understanding the “Folk Psychology of Souls” requires studying a problem articulating ontology with psychology: How do human beings, both as perceivers and thinkers, track and refer to (1) living and dead intentional agents and (2) supernatural agents? The problem is discussed in the light of the principle of the ontological commitment in agent tracking.

Intelligent design, though unnecessary in the study of biological evolution, is essential to the study of cultural evolution. However, the intelligent designers in question are not deities or aliens but rather humans going about their lives. The role of intentionality in cultural evolution can be elucidated through the addition of signaling theory to the framework outlined in the target article.

Religious beliefs, including those about an afterlife and omniscient spiritual beings, vary across cultures. We theorize that such variations may be predictably linked to ecological variations, just as differences in mating strategies covary with resource distribution. Perhaps beliefs in a soul or afterlife are more common when resources are unpredictable, and life is brutal and short.

The exceptional importance of the Ceci et al. study for the debate over tenure is noted, particularly the perceived importance of academic rank relative to tenure status. Beyond the significance of academic freedom lie important issues of the costs and benefits of tenure that now need to be addressed in equally rigorous research involving extensive, detailed consideration of actual cases.

Presentation of evidence from multiple disciplines is the most impressive feature of Nell's article. I have observations and objections, however, about the following issues: (1) violence as a by-product of cruelty; (2) the equation of animal and human cruelty; (3) social psychological evidence contrary to the biological model; (4) whether prevention of cruelty best arises from predispositional or situational factors.

Brain physiology and IQ gains over time both show that various cognitive skills, such as on-the-spot problem solving and arithmetic reasoning, are functionally independent, despite being bundled up in the correlational matrix called g. We need a theory of intelligence that treats the physiology and sociology of intelligence as having integrity equal to the psychology of individual differences.

Recent findings in anthrozoologythe study of humananimal interactionsshed light on psychological and social aspects of cruelty. Here we briefly discuss four areas that connect animal cruelty and cruelty directed toward humans: (1) voices of perpetrators and their audiences, (2) gender differences in cruelty, (3) cruelty as play, and (4) the putative relationship between animal abuse and interpersonal violence.

The fact that a right is unlikely to be exercised by most members of a group does not mean it has lost its social and justice-defending utility. Current attitudes can be revealed by a questionnaire, but the value of a tradition must be assessed in the light of history. Historically, academic freedom and tenure are inseparable and mutually reinforcing.

The authors, on the basis of brief arguments, have dismissed tensor networks as a viable response to Jackendoff's challenges. However, there are reasons to believe that connectionist approaches descended from tensor networks are actually very well suited to answering Jackendoff's challenges. I rebut their arguments for dismissing tensor networks and briefly compare the approaches.

Cotard's syndrome is a psychotic condition that includes delusion of a supernatural nature. Based on insights from recovered patients who were convinced of being immortal, we can (1) distinguish biographical experiences from cultural and evolutionary backgrounds; (2) show that cultural significance dominates biographical experiences; and (3) support Bering's view of a cognitive system dedicated to forming illusory representations of immortality.

From the stance of cognitive developmental theories, claims that general g is an entity of the mind are compatible with notions about domain-general development and age-invariant individual differences. Whether executive function is equated with general g or fluid g, research into the mechanisms by which development occurs is essential to elucidate the kinds of environmental inputs that engender effective intervention.

Mesoudi et al. overlook an illuminating parallel between cultural and biological evolution, namely, the existence in each realm of a continuum from intelligent, mindful evolution through to oblivious, mindless evolution. In addition, they underplay the independence of cultural fitness from biological fitness. The assumption that successful cultural traits enhance genetic fitness must be sidelined, as must the assumption that such traits will at least be considered worth having.

The original purpose of tenure has become clouded by the process by which it is granted. In New Zealand, tenure and academic freedom are separate, with academic freedom protected by legislation. Clearly, tenure is neither necessary nor sufficient to protect academic freedom. Individuals and universities must do more to guard academic freedom in order to encourage, nurture, and protect it.

Although working memory capacity and executive function contribute to human intelligence, we question whether there is an equivalence between them and fluid intelligence. We contend that any satisfactory neurobiological explanation of fluid intelligence needs to include abstraction as an important computational component of brain processing.

Research on aggression and terror management theory suggests shortcomings in Nell's analysis of cruelty. Hostile aggression and exposure to aggressive cues are not inherently reinforcing, though they may be enjoyed if construed within a meaningful cultural framework. Terror management research suggests that human cruelty stems from the desire to defend one's cultural worldview and to participate in a heroic triumph over evil.

Examining homology in biological and cultural evolution is of great importance in investigations of humanity. The proposal presented in the target article retains substantial methodological weaknesses in the identification and use of “cultural traits.” However, with refined toolkits and the incorporation of recent advances in evolutionary theory, this overall endeavor can result in substantial payoffs for biological and social scientists.

Ample evidence for dualism in early childhood already exists. Young children have explicit knowledge of the distinction between mental and physical phenomena, which provides the foundation for a rapidly developing theory of mind. Belief in psychological immortality might then follow naturally from this mentalistic conception of human existence and thus require no organized cognitive system dedicated to producing it.

Brain evolution is a complex weave of species similarities and differences, bound by diverse rules and principles. This book is a detailed examination of these principles, using data from a wide array of vertebrates but minimizing technical details and terminology. It is written for advanced undergraduates, graduate students, and more senior scientists who already know something about “the brain,” but want a deeper understanding of how diverse brains evolved. The book's central theme is that evolutionary changes in absolute brain size tend to correlate with many other aspects of brain structure and function, including the proportional size of individual brain regions, their complexity, and their neuronal connections. To explain these correlations, the book delves into rules of brain development and asks how changes in brain structure impact function and behavior. Two chapters focus specifically on how mammal brains diverged from other brains and how Homo sapiens evolved a very large and “special” brain.

Nell proposes another myth about human aggression, following thousands of old myths from Homer to Lorenz. Like all myths, this one might be partially true and partially false. However, the use of emotional and propagandistic effects, rather than evaluation of empirical results, obscures any attempt to describe the truth about cruelty.

It is full of sound and fury, signifying nothing. Macbeth, Act 5, Scene 5