Our species’ survival and
reproduction has long depended on our ability to understand and predict the
behaviors of the elements of our environment, and the world we live in seems to
contain two fundamentally different kinds of entities: On one side there are
the ordinary objects that behave according to causal physical laws, like
falling boulders or flowing bodies of water. On the other hand there are humans
and animals which seem to get up and move by their own volition and act in
accord with underlying intentions, beliefs, and desires. In order to negotiate
this duality in our environment, it makes sense that we might have evolved two
corresponding representational subsystems. Neurophilosphers refer to our
intuitive, separate cognizing of things and people as "folk physics"
and "folk psychology". Examining this distinction may shed light on
observed gender differences in sociality, as well as the sexed nature of
neurodevelopmental disorders like autism.
Neurological
evidence has been found to support the theoretical distinction made between folk
psychology and folk physics. There are a set of brain regions referred to as
“the social brain” that have been found to increase in activity when we
represent the appearances, actions, and thoughts of living things. These
include the tempoparietal junction, thought to represent actions
perceived to be goal directed, the amygdala, implicated in responding to
emotionally charged stimuli, and the medial prefrontal cortex, which has
a role in representing others’ mental states (Farah & Heberlein, 2006).
Collectively, the structures of the social brain constitute our folk
psychological sense: they enable us to recognize when we are dealing with other
minds as distinct from mere objects, to understand their actions as motivated
by intentions, emotions, and beliefs, and subsequently to act more rationally
ourselves. When these structures are not as active we instead rely on folk
physics—apprehending the objects of our perception more purely in
terms of their bare sensory features, like Newtonian motion in space.
Current research suggests that
women on average have more folk psychological aptitude than men, who
excel in folk physics. That is, women develop a social theory of mind faster
and to a higher proficiency than men, who instead show greater aptitudes in
spatial and mechanical representation. Specifically, studies have shown
that men lag behind women in the acquisition of certain social skills and
language abilities and perform worse on tests measuring “mindreading”
abilities, or levels of empathetic cognition, but outperform women in tasks
more oriented towards the physical, such as spatial reasoning, visuospatial
acuity, and motor coordination (Baron-Cohen, 1999). A further study has also
been able to explain differences in men and women’s career preferences in terms
of differential psychological orientation to things vs. people (Beltz, Swanson,
& Berenbaum, 2011), with women tending to occupy more people-oriented
careers. Many hypothesize such gender differences to be the result of masculinization
of the brain in response to prenatal exposure to androgens like testosterone in
(typically) the male embryo.
Potentially, Autism Spectrum
Disorder (ASD) may be reconceived along the lines of the preceding discussion
on gender, folk psychology, and folk physics. 75% of all individuals with ASD
are male, and differences in brain anatomy and social development which
parallel those observed between the sexes are even more apparent between
autistic and "neurotypical" individuals (Baron-Cohen, 1999). For
example, while men typically have larger brain sizes but smaller corpus callosa
than women, people with ASD have the largest mean brain sizes and smallest
corpus callosa of all. Autistic individuals also show the greatest delays in
language acquisition, yet often possess exceptional spatial and mathematical
reasoning abilities. Furthermore, functional activation of the social
brain in autistic individuals is diminished relative to their neurotypical
counterparts (Farah & Heberlein, 2006). As a consequence of autistic
individuals' resultant diminished capacity to represent beliefs and intentions,
they often have difficulty understanding why people act as they do, and may
fail to act according to social expectations by treating people more bluntly
and like objects than others might. Together, these findings suggest that
typical masculinization of the brain may predispose one to develop ASD,
explaining the 3:1 :: male:female ratio of autistic individuals.
The following video from a 1944
study by Heider & Simmel illustrates how when things move like living
creatures rather than dumb, physically determined matter, we automatically find
ourselves attributing to them goals and psychological states:
When prompted to describe the video, individuals with ASD are less likely to use as deeply intentional
language as neurotypical individuals, revealing a less developed folk
psychological sense. Thus, we might view autism as a hyper-masculinization of
the brain and a strong orientation to things rather than people. In this way,
relative ability in folk physics and folk psychology may be taken as measures
on a continuum of masculinization of the brain, with ASD being a part of the
extreme male end.
References:
Baron-Cohen, S.
(1999). The extreme male-brain theory of autism The MIT Press,
Cambridge, MA. Retrieved from
http://search.proquest.com/docview/619398505?accountid=7379
Beltz, A. M.,
Swanson, J. L., & Berenbaum, S. A. (2011). Gendered occupational interests:
Prenatal androgen effects on psychological orientation to things versus people.
Hormones and Behavior, 60(4), 313-317.
doi:http://dx.doi.org/10.1016/j.yhbeh.2011.06.002
Farah,
Martha J. & Heberlein, Andrea S. (2006). “Personhood” Farah 321-338.