Raids into neighboring territories may occur for different reasons, including the increase of foraging and mating opportunities directly or indirectly through the killing of neighboring rivals. Lethal raids have been mainly observed in humans and chimpanzees, with raiding males being reported to search purposefully for neighbors. Here we report on the first cases ever witnessed of raiding parties of male spider monkeys, a species expected to show such a behavioral tendency, given its similarity with humans and chimpanzees in critical socio-ecological characteristics, such as fission-fusion social dynamics and male-male bonding. Despite the high degree of arboreality of spider monkeys, all seven witnessed raids involved the males progressing single file on the ground in unusual silence. This is remarkably similar to the behavior of chimpanzees. The circumstances around the raids suggest that factors such as reduced mating opportunities, number of males relative to that in the neighboring community, and the strength of bonds among males could play a role in the timing of such actions. The raids did not appear to be aimed at finding food, whereas there is some indication that they may directly or indirectly increase reproductive opportunities. Although no killing was observed, we cannot exclude the possibility that spider monkey raids may be aimed at harming rivals if a vulnerable individual were encountered. The similarity of spider monkey raids with those of chimpanzees and humans supports the notion that lethal raiding is a convergent response to similar socio-ecological conditions.

In recent years, the cognitive science of religion has displayed a keen interest in religions' social function, bolstering research on religious prosociality and cooperativeness. The main objective of this article is to explore, from a Darwinian perspective, the biological and psychological mechanisms through which religious monumental architecture (RMA) might support that specific function. A frequently held view is that monumental architecture is a costly signal that served vertical social stratification in complex large-scale societies. In this paper we extend that view. We hypothesize that the function(s) of RMA cannot be fully appreciated from a costly signaling perspective alone, and invoke a complementary mechanism, namely sensory exploitation. We propose that, in addition to being a costly signal, RMA also often taps into an adaptive “sensitivity for bigness.” The central hypothesis of this paper is that when cases of RMA strongly stimulate that sensitivity, and when commoners become aware of the costly investments that are necessary to build RMA, then this may give rise to a particular emotional response, namely awe. We will try to demonstrate that, by exploiting awe, RMA promotes and regulates prosocial behavior among religious followers and creates in them an openness to adopt supernatural beliefs.

Iconic representations (i.e., figurative imagery and realistic art) only started to appear consistently some 45,000 years ago, although humans have been anatomically modern since 200,000-160,000 years ago. What explains this? Some authors have suggested a neurocognitive change took place, leading to a creative explosion, although this has been contested. Here, we examine the hypothesis that demographic changes caused cultural "cumulative adaptive evolution" and as such the emergence of modern symbolic behavior. This approach usefully explains the evolution of utilitarian skills and tools, and the creation of symbols to identify groups. However, it does not equally effectively explain the evolution of behaviors that may not be directly adaptive, such as the production of iconic representations like figurines and rock art. In order to shed light on their emergence, we propose to combine the above-mentioned cultural hypothesis with the concept of sensory exploitation. The concept essentially states that behavioral traits (in this case iconic art production) which exploit pre-existing sensory sensitivities will evolve if not hindered by costs (i.e., natural selection). In this view, iconic art traditions are evolved by piggy-backing on cumulative adaptive evolution. Since it is to date uncertain whether art has served any adaptive function in human evolution, parsimony demands paying more attention to the primary and a functional mechanism of sensory exploitation as opposed to mechanisms of models based exclusively on secondary benefits (such as Miller's, for instance, in which art is proposed to evolve as a sexual display of fitness).