The qualitative division between domain-general and domain-specific cognition is unsubstantiated. The distinction is instead better viewed as opposites on a gradual scale, which has more explanatory power and fits current empirical evidence better. We also argue that causal cognition may be more general than social learning, which it often involves.

Singh deploys cultural evolution to explain recurrent features of shamanistic trance forms, but fails to substantively address important distinctions between these forms. Possession trance (vs. trance without possession) is disproportionately female-dominated and found in complex societies. The effects of cultural conditions on shamanism thus extend beyond its presence or absence and are vital for modeling its professionalization and spread.

The synthesis provided by Kline in the target article is noteworthy, but ignores the inseparable role of play in the evolution of learning and teaching in both humans and other animals. Play is distinguished and advantaged by its positive feedback reinforcement through pleasure. Play, especially between adults and infants, is probably the platform from which human learning and teaching evolved.

Quantum theory is a powerful framework for probabilistic modeling of cognition. Strong empirical evidence suggests the context- and order-dependent representation of human judgment and decision-making processes, which falls beyond the scope of classical Bayesian probability theories. However, considering behavior as the output of underlying neurobiological processes, a fundamental question remains unanswered: Is cognition a probabilistic process at all?

Emphasizing the predictive success and practical utility of psychological science is an admirable goal but it will require a substantive shift in how we design research. Applied research often assumes that findings are transferable to all practices, insensitive to variation between implementations. We describe efforts to quantify and close this practice-to-practice gap in education research.

Menninghaus et al. pose two open-ended questions: To what extent do formal elements of art elicit negative affect, and do artists try to elicit this response in a theory-based or intuitive manner? For popular movies, we argue that the consideration of their construction is prior to the consideration of the experience that they evoke.

The theory presented here is a near neighbour of Humphrey's theory of sensations as actions. O'Regan & Noë have opened up remarkable new possibilities. But they have missed a trick by not making more of the distinction between sensation and perception; and some of their particular proposals for how we use our eyes to represent visual properties are not only implausible but would, if true, isolate vision from other sensory modalities and do little to explain the phenomenology of conscious experience in general.

An important component of souls is the capacity for free will, as the origin of agency within an individual. Belief in souls arises in part from the experience of conscious will, a compelling feeling of personal causation that accompanies almost every action we take, and suggests that an immaterial self is in charge of the physical body.

The Müller & Schumann (M&S) view of drug use is courageous and compelling, with radical implications for drug policy and research. It implies that most nations prohibit most drugs that could promote happiness, social capital, and economic growth; that most individuals underuse rather than overuse drugs; and that behavioral scientists could use drugs more effectively in generating hypotheses and collaborating empathically.

Resilience can be defined as the capability of an individual to maintain health despite stress and adversity. Here we suggest to study the temporal dynamics of neural processes associated with affective perturbation and emotion regulation at different time scales to investigate the mechanisms of resilience. Parameters related to neural recovery might serve as a predictive biomarker for resilience.

Burkart et al. conflate the domain-specificity of cognitive processes with the statistical pattern of variance in behavioural measures that partly reflect those processes. General intelligence is a statistical abstraction, not a cognitive trait, and we argue that the former does not warrant inferences about the nature or evolution of the latter.

The theoretical concepts developed in the target article, in which the author proposes a new paradigm of cultural evolution based not on the individuals' characteristics, but rather on more global collective properties described as “group-traits” (which emerge when a group of individuals exhibit both differentiation and organization), may have a broader scientific impact that transcend the boundaries of social and evolutionary psychology, paving the way for the emergence of macro-neuroeconomics and social evolutionary game theory.

We focus on the theory of abstraction proposed by the target article. We suggest that abstraction varies at different levels of learning, cognitive development, or cognitive ability. We argue that this theory does not specify how abstraction is done at each of these levels. Because of these weaknesses, the theory cannot explicate how individuals differ in mental time travel at different phases of life or different levels of cognitive ability.

Six ideas explaining the existence of moralizing gods are mentioned, and I discuss the words prosocial and antisocial.

Pylyshyn argues against representations with pictorial properties that would be superimposed on a scene. We present evidence against this view, and a new method to depict pictorial properties. We propose a continuum between the top-down generation of internal signals (imagery) and the bottom-up signals from the outside world. Along the continuum, superstitious perceptions provide a method to tackle representational issues.