chology. Clearly, such connections haveserved psychology very well, helping us, forexample, to understand and treat broadspectrum of mental diseases, as well as re-ducing the stigma previously associated withthese diseases. Although the contributionsthat the physical sciences can make to thesocial sciences should be investigated, Busset al. went step beyond science and present-ed philosophically committed view of theworld, promoting an agenda that is not withinthe realm of the scientific method. Specifical-ly, Buss et al. put the cart before the horsewhen they said that exaptations and span-drels provide a promising theoretical per-spective when of the exaptations andspandrels (borrowed from Gould, 1991) thatthey cited have met scientific standards ofevidence. The consequences of their philo-sophical presuppositions are reductionisticand call into question much of what th e Amer-ican Psychological Association (APA, 1992)advocates in its code of ethics.Any introductory text that treats the sci-entific method present s it as characterized bya cycle of theory building, hypothesis forma-tion, data collection, empirical hypothesis test-ing, an d theoretical modification (cf. Wagner& Hollenbeck, 1998). As such, the scientificmethod requires that factual statements beverified by observation or by repeatable ex-periments (Johnson, 1995, p. 200). This isin contrast to philosophical assumptions thatcannot be proved empirically and that fre-quently cannot be disproved either. Buss etal.'s (1998) article seems to be arguing for aphilosophical perspective, rather than sci-entific one. For example, they advocated us-ing the concepts of exaptations and span-drels, along with the concept of adaptation, tocreate hypotheses that may help explain psy-chological phenomenon. Yet, some ofGould's (1991) statements, which Buss et al.rely on to build their case, explain everythingfrom art to religion as exaptations; theseshould clearly be categorized as metaphysicalstatements and are not subject to disproofthrough the use of scientific methodology.Although Buss et al. (1998) presentedfive criteria for testing (p. 543) hypothesesabout exaptations and spandrels, these crite-ria cannot be used to determine whether aparticular phenomenon is actually an exapta-tion or spandrel; that is, if such hypothesisis supported, it demonstrates only that thehypothesis is internally consistent, not that itcorresponds with how particular behavioractually came about. Further, Buss et al. sug-gested that when particular hypothesisabout an evolved mechanism fails to besupported empirically, then number of op-tions are available to researchers (p. 543),and yet of these alternatives involverejecting the notion that exaptations and span-drels are useful theoretical heuristic. This isparticularly disturbing because, as the au-thors acknowledge, none of the items onGould's (1991) list of proposed spandrelsand exaptations... have met these standardsof evidence (p. 546). In other words, we arebeing asked to accept that an idea that doesnot yet have any support in biology might beuseful in the psychological sciences. Howev-er, if and when hypothesis based on such anidea proves false, we should not question theidea on which it is based. This is clearlyspeculative philosophy of questionable qual-ity—not science.A second primary concern with thisarticle relates to the consequences of using anunproved evolutionary psychology perspec-tive in explaining human behavior. Viewingall human actions as genetically programmedexpressions of self-interest has important ram-ifications for individual and organizationalethics. Many fundamental moral concepts,such as those promoted by the APA (1992)code of ethics, would be rendered meaning-less. Moral standard s and judgment rest onconcept such freedom of action and re-sponsibility for choices made. When all ac-tion s ar e viewed th product of un-consciou s an unguide force of naturalselection, moral culpabilit y is clearl jetti-soned becaus e all actions are, to larg de-gree, preprogrammed into the brain.In addition, the implications of explain-ing everything from religion to art throughthe lens of exaptations and spandrels under-mines morality in an even more encompass-ing way. Specifically, such view of theworld has no basis on which to offer norma-tive definitions of good (vs. evil) actionsbecause these are concepts requiring inputand authority from sources transcending na-ture. In other words, evolutionary psycholo-gy offers no basis for the judgment that thestandards stated in the APA (1992) code ofethics, such as honesty, respect for others,and professional responsibility, are superiorto duplicity, treachery, and shiftlessness. Canthe adoption of standards be adequately ex-plained through organizational survival? Al-though it is true that principles such as integritycan contribute to an organization's flourish-ing, that codes of ethics are necessary makesit clear that dishonesty can also pay. If thelatter is proven to be the case, should mem-bers of the APA adopt such code as merespandrel?We do believe that investigations of theintersections of the natural sciences and so-cial sciences are valuable and should contin-ue. However, our basic concerns with Busset al.'s (1998) article relate to their lack ofacknowledgment that they are advocating aworldview (rather than truly empirical sci-ence) and the fact that they do not address thepotential implications of their metaphysicalassumptions.