Teori pensinyalan: Perbedaan antara revisi

[[File:Springbok pronk.jpg|thumb|225px|[[Springbok]] muda ''Antidorcas marsupialis'' "[[Stotting]]" atau "pronking" bisa mensinyalkan secara jujur kepada [[pemangsa]] seperti [[macan tutul]] bahwa ia adalah hewan yang bugar dan cepat, tidak layak dikejar.]]

 

Tapi terlalu sering berbuat curang bisa menyebabkan sistem pensinyalan hancur.

Setiap sinyal tak jujur melemahkan integritas dari sistem pensinyalan, sehingga mengurangi kesesuaian kelompok.

Contoh dari sinyal tak jujur ada pada kepiting capit seperti ''[[Uca lactea mjoebergi]]'', yang telah diketahui menggertak (tanpa adanya intensi kesadaran tersirat) tentang kemampuan tarung mereka.

Bila sebuah capit hilang, seekor kepiting biasanya menumbuhkan kembali capit yang lebih lemah yang tetap bisa mengintimidasi kepiting lain dengan capit kecil tapi kuat.

Mereka mengkritik [[etologi|etologiwan]] sebelumnya, seperti [[Nikolaas Tinbergen]] dan [[Desmond Morris]] yang menyarankan bahwa pertunjukan tersebut hanyalah "[[Seleksi kelompok|bagi kebaikan dari spesies]]".

Mereka berargumen bahwa komunikasi seperti itu harus dilihat sebagai suatu [[perlombaan senjata evolusioner]] dengan pensinyal berkembang menjadi lebih baik memanipulasi penerima, sementara penerima berkembang menjadi lebih tahan terhadap manipulasi.

Model teori permainan dari [[Perang atrisi (permainan)|perang atrisi]] juga menyarankan bahwa pertunjukan ancaman tidak harus memperlihatkan informasi yang dapat dipercaya mengenai intensi.

<ref>Caryl, 1979</ref>

Irons mengajukan bahwa teori pensinyalan berbiaya dapat menjelaskan perilaku beragama yang berbiaya.

Dia berargumen bahwa tampilan keagaaman yang susah-dipalsukan meningkatkan kepercayaan dan solidaritas dalam suatu komunitas, memproduksi keuntungan emosional dan ekonomis.

Tontonan yang "sok pamer" tersebut mensinyalkan komitmen kepada Islam kepada orang asing dan anggota kelompok.

<ref>Irons 1996</ref>

 

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