Cultural epidemiology versus memetic transmission

k 2014

Cultural epidemiology versus memetic transmission

KUNDT, Radek, Aleš CHALUPA a Eva KUNDTOVÁ KLOCOVÁ

Základní údaje

Originální název

Cultural epidemiology versus memetic transmission

Autoři

KUNDT, Radek (203 Česká republika, garant, domácí), Aleš CHALUPA (203 Česká republika, domácí) a Eva KUNDTOVÁ KLOCOVÁ (203 Česká republika, domácí)

Vydání

Workshop Ancient Religions and Cognition (ArCog): Transmission, London, 13-14 January 2014, 2014

Další údaje

Jazyk

angličtina

Typ výsledku

Prezentace na konferencích

Obor

60300 6.3 Philosophy, Ethics and Religion

Stát vydavatele

Velká Británie a Severní Irsko

Utajení

není předmětem státního či obchodního tajemství

Kód RIV

RIV/00216224:14210/14:00074919

Organizační jednotka

Filozofická fakulta

Klíčová slova anglicky

Cultural epidemiology; memetics; intuitive ontology; cultural attractor; transmission of cultural variants

Štítky

rivok

Příznaky

Mezinárodní význam, Recenzováno

Změněno: 20. 1. 2014 15:50, Mgr. et Mgr. Radek Kundt, Ph.D.

Anotace

V originále

Memetic authors try to consistently maintain all basic elements and rules of the neo-Darwinian theory of natural selection. However, this effort fails, because the cultural changes are not subject to these elements and rules, and subsequently cultural variants do not meet the definition of replicators. Firstly, most parts of culture do not consist of small, independent (discrete) pieces of information, so that the gene/meme metaphor might represent more than just a vague analogy. Secondly, even if it did, these entities (independent/discrete pieces) almost never create exact copies of themselves (high fidelity replications) in cultural transmission, which makes cumulative cultural evolution impossible, because it effectively removes the effects of natural selection from the game. Cultural epidemiology argues that the emergence and transmission of cultural variants may be caused by the imitation of behaviour, but if we look at the process more closely, we find out, that it is a transformation rather than true replication. This is because while one cultural variant induces in one mind one kind of behaviour, the spectator of this behaviour, who tries to imitate the same kind of action, is able to do so by creating in his mind a cultural variant that is completely different from the original. The new product is a mixture of something preserved and of something newly constructed, which is shaped to fit the capacities, needs and interests of the transmitter. D. Sperber argues that most factors that guide inferences that take place in the minds of imitators (those who learn), are highly idiosyncratic and they have to do with the unique location of individual in time and space. He suggests that it is not true copying, but that every new form of cultural variant tends to gravitate towards powerful cultural attractors that ensure that deviations cancel each other out.

Návaznosti

EE2.3.20.0048, projekt VaV

Název: Laboratoř pro experimentální výzkum náboženství

Citovat

KUNDT, Radek, Aleš CHALUPA a Eva KUNDTOVÁ KLOCOVÁ. Cultural epidemiology versus memetic transmission. In Workshop Ancient Religions and Cognition (ArCog): Transmission, London, 13-14 January 2014. 2014.

@proceedings{1160114,
   author = {Kundt, Radek and Chalupa, Aleš and Kundtová Klocová, Eva},
   booktitle = {Workshop Ancient Religions and Cognition (ArCog): Transmission, London, 13-14 January 2014},
   keywords = {Cultural epidemiology; memetics; intuitive ontology; cultural attractor; transmission of cultural variants},
   language = {eng},
   title = {Cultural epidemiology versus memetic transmission},
   year = {2014}
}

TY  - CONF
ID  - 1160114
AU  - Kundt, Radek - Chalupa, Aleš - Kundtová Klocová, Eva
PY  - 2014
TI  - Cultural epidemiology versus memetic transmission
KW  - Cultural epidemiology
KW  - memetics
KW  - intuitive ontology
KW  - cultural attractor
KW  - transmission of cultural variants
N2  - Memetic authors try to consistently maintain all basic elements and rules of the neo-Darwinian theory of natural selection. However, this effort fails, because the cultural changes are not subject to these elements and rules, and subsequently cultural variants do not meet the definition of replicators. Firstly, most parts of culture do not consist of small, independent (discrete) pieces of information, so that the gene/meme metaphor might represent more than just a vague analogy. Secondly, even if it did, these entities (independent/discrete pieces) almost never create exact copies of themselves (high fidelity replications) in cultural transmission, which makes cumulative cultural evolution impossible, because it effectively removes the effects of natural selection from the game. Cultural epidemiology argues that the emergence and transmission of cultural variants may be caused by the imitation of behaviour, but if we look at the process more closely, we find out, that it is a transformation rather than true replication. This is because while one cultural variant induces in one mind one kind of behaviour, the spectator of this behaviour, who tries to imitate the same kind of action, is able to do so by creating in his mind a cultural variant that is completely different from the original. The new product is a mixture of something preserved and of something newly constructed, which is shaped to fit the capacities, needs and interests of the transmitter. D. Sperber argues that most factors that guide inferences that take place in the minds of imitators (those who learn), are highly idiosyncratic and they have to do with the unique location of individual in time and space. He suggests that it is not true copying, but that every new form of cultural variant tends to gravitate towards powerful cultural attractors that ensure that deviations cancel each other out.
ER  -

KUNDT, Radek, Aleš CHALUPA a Eva KUNDTOVÁ KLOCOVÁ. Cultural epidemiology versus memetic transmission. In \textit{Workshop Ancient Religions and Cognition (ArCog): Transmission, London, 13-14 January 2014}. 2014.

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