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Baboon Metaphysics: The Evolution of a Social Mind ReviewThe intrepid team of Cheney and Seyfarth has done it again. Their work has a long-standing and deserved reputation for being both pioneering and sensible, a rather rare combination. This book traces implications for human evolution of their research on baboons in the Okavango Delta of Botswana. I have had my camps in the Delta raided by baboons who must be close relatives of Cheney and Seyfarth's friends. I formed a healthy respect for their intelligence. They can bring off a raid with military precision and scientific thoroughness, taking advantage of the least opportunity to steal everything usable and wreck everything else.The title comes from Darwin: "he who understands baboon would do more towards metaphysics than Locke." Of course, we don't really learn about the baboons' metaphysics here; we learn how their behavior can change our metaphysics, as Darwin intended. (I don't know if baboons have metaphysics or not, but if they do, they surely believe that God is a huge dominant male baboon who mercifully sends endless parties of humans with crackers and bacon and peanuts.)
This book describes baboon social behavior and communication, and then goes on to show how it is and is not similar to human equivalents. They argue, convincingly, that human communication, complex thought, and high intelligence could and did evolve from primate social interaction. We need our smarts for our social life more than for toolmaking or feeding or avoiding predators. Their discussion of language is particularly good--a really thoughtful, excellent, up-to-date discussion of how human language differs from animal communication, and how this might have come about.
The authors also compare baboons with dogs, jays, and other highly social creatures. This leads them to many of their best insights.
I have three minor criticisms. First and worst, they take philosophy too seriously. We hear a lot about "theory of mind," "consciousness," "concept of the self," and other ineffable and "metaphysical" entities. The authors do as well as anyone could with these concepts, but one can go only so far in making a plate of cooked spaghetti stand up straight. Daniel Dennett's book CONSCIOUSNESS EXPLAINED pretty well devastated philosophers' talk about consciousness, as opposed to the good old testable folk notion that contrasts being conscious with being knocked out, drunk, or asleep. And how do you really assess what an animal knows? I have spent thousands of hours listening to mockingbirds and still have no idea whether they actually think of or remember a jay or killdeer when they imitate one. I suspect they think only "This is a fun sound to work into my song." I suppose we will never know. At least we can know that they do NOT merely repeat mindlessly; they subtly change the imitations to fit their song patterns, such that the imitations change over time, according to a real if rudimentary plan. Cheney and Seyfarth try bravely to make operational science out of "theories of mind" and "the self," and say some very important things in the process, but one can go only so far in applying abstract, debatable, mentalistic concepts to animals, or even to humans.
Conversely, it seems to me that the real difference between people and baboons (and other animals) is that people can form deep hierarchic plans. We can go from tactics to strategy to goals, or from words to sentences to books to life work to whole literary genres. A baboon has trouble with "to be," and could never discuss how "to be or not to be, that is the question" fits with Shakespeare's oeuvre and the history of western drama. Baboons have tactics, strategy, and goals, but only at a quite simple level. They can raid camps and manage troops brilliantly, but can't do much beyond that. In communication and foraging, their plans are excellent but simple.
Second, somewhat related: The authors are somewhat primate-centric, and a bit unaware of how different other animals' communication and "consciousness" may be. Dogs, notably, live in a world of scent that is closed to humans. Dogs are alleged to have "no self-concept" because they don't make a big deal of mirror images of themselves. But, if you put a dog in front of a mirror for the first time, you learn why: the dog is startled by the strange dog in the mirror, sniffs it, and immediately loses interest--realizing that this is a trick of the light rather than a real dog. Similarly, when dogs meet, they don't communicate just by barking or whining; they interact by visual displays (which are exceedingly complex in their own right) and by pheromone releases. These latter are not detected by humans, so humans don't usually realize how complex the interaction really is.
Third, the baboons' very real abilities get somewhat short-counted here, because the interest is so much on humans. If baboons could talk (and read), they would surely say: "All very well for these stupid humans to talk about what we can't do, but let's see them execute a perfect campsite raid! Let's see them get into a 'guaranteed animal-proof' container in five minutes! Let's see them give up their fancy gear and still detect and escape lions, leopards and crocodiles!" Evolution gives us the minds we need, and documenting that is more interesting to this reviewer than trying to make sense of theories of "theories of mind" and self-consciousness about "consciousness of self."
That said, this is a totally delightful book. Cheney and Seyfarth write well; no dry scientific dullness here. You will find yourself getting fascinated with even the most arcane matters of baboon social life.Baboon Metaphysics: The Evolution of a Social Mind Overview
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