Control of fire was a hallmark of developing human cognition and an essential technology for the colonisation of cooler latitudes. In Europe, the earliest evidence comes from recent work at the site of Cueva Negra del Estrecho del Río Quípar in south-eastern Spain. Charred and calcined bone and thermally altered chert were recovered from a deep, 0.8-million-year-old sedimentary deposit. A combination of analyses indicated that these had been heated to 400–600°C, compatible with burning. Inspection of the sediment and hydroxyapatite also suggests combustion and degradation of the bone. The results provide new insight into Early Palaeolithic use of fire and its significance for human evolution.

In a dynamic world, mechanisms allowing prediction of future situations can provide a selective advantage. We suggest that memory systems differ in the degree of flexibility they offer for anticipatory behavior and put forward a corresponding taxonomy of prospection. The adaptive advantage of any memory system can only lie in what it contributes for future survival. The most flexible is episodic memory, which we suggest is part of a more general faculty of mental time travel that allows us not only to go back in time, but also to foresee, plan, and shape virtually any specific future event. We review comparative studies and find that, in spite of increased research in the area, there is as yet no convincing evidence for mental time travel in nonhuman animals. We submit that mental time travel is not an encapsulated cognitive system, but instead comprises several subsidiary mechanisms. A theater metaphor serves as an analogy for the kind of mechanisms required for effective mental time travel. We propose that future research should consider these mechanisms in addition to direct evidence of future-directed action. We maintain that the emergence of mental time travel in evolution was a crucial step towards our current success.

This paper explores a variety of different versions of the thesis that natural language is involved in human thinking. It distinguishes amongst strong and weak forms of this thesis, dismissing some as implausibly strong and others as uninterestingly weak. Strong forms dismissed include the view that language is conceptually necessary for thought (endorsed by many philosophers) and the view that language is de facto the medium of all human conceptual thinking (endorsed by many philosophers and social scientists). Weak forms include the view that language is necessary for the acquisition of many human concepts and the view that language can serve to scaffold human thought processes. The paper also discusses the thesis that language may be the medium of conscious propositional thinking, but argues that this cannot be its most fundamental cognitive role. The idea is then proposed that natural language is the medium for non-domain-specific thinking, serving to integrate the outputs of a variety of domain-specific conceptual faculties (or central-cognitive “quasi-modules”). Recent experimental evidence in support of this idea is reviewed and the implications of the idea are discussed, especially for our conception of the architecture of human cognition. Finally, some further kinds of evidence which might serve to corroborate or refute the hypothesis are mentioned. The overall goal of the paper is to review a wide variety of accounts of the cognitive function of natural language, integrating a number of different kinds of evidence and theoretical consideration in order to propose and elaborate the most plausible candidate.

Shamanic referents in Upper Palaeolithic cave art indicate its pivotal role in the Middle–Upper Palaeolithic transition. Etic models of shamanism derived from cross-cultural research help articulate the shamanic paradigm in cave art and explicate the role of shamanism in this transition. Shamanism is found cross-culturally in hunter-gatherer societies, constituting an ecological and psychosociobiological adaptation that reflects the ritual and cosmology of early modern humans. Shamanism played a role in cognitive and social evolution through production of analogical thought processes, visual symbolism and group-bonding rituals. Universals of shamanism are derived from innate modules, particularly the hominid ‘mimetic controller’ and music and dance. These induced altered states of consciousness, which produce physiological, cognitive, personal and social integration through integrative brain-processing. Shamanic altered states of consciousness have the cross-modal integration characteristic of the emergent features of Palaeolithic thought and facilitated adaptations to the ecological and social changes of the Upper Palaeolithic. Cross-modular integration of innate modules for inferring mental states (mind), and social relations (self/others), and understanding the natural world (classificatory schemas) produced the fundamental forms of trope (metaphor) that underlay analogical representation. These integrations also explain animism (mental and social modules applied to natural domains); totemism (natural module applied to social domain); and guardian spirit relations (natural module applied to self and mental domains).