Academic literature on the topic 'Dual-inheritance theory'
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Journal articles on the topic "Dual-inheritance theory"
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Peter J. Richerson. "Recent Critiques of Dual Inheritance Theory." Evolutionary Studies in Imaginative Culture 1, no. 1 (2017): 203. http://dx.doi.org/10.26613/esic.1.1.27.
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Richerson, Peter J. "Recent Critiques of Dual Inheritance Theory." Evolutionary Studies in Imaginative Culture 1, no. 1 (2017): 203–12. http://dx.doi.org/10.26613/esic/1.1.27.
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Whitebook, Joel. "Our Dual Inheritance: On Psychoanalytic Social Theory Today." American Imago 76, no. 1 (2019): 1–14. http://dx.doi.org/10.1353/aim.2019.0000.
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Houkes, Wybo. "Population thinking and natural selection in dual-inheritance theory." Biology & Philosophy 27, no. 3 (2012): 401–17. http://dx.doi.org/10.1007/s10539-012-9307-5.
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Verpooten, Jan. "Extending Literary Darwinism." Scientific Study of Literature 3, no. 1 (2013): 19–27. http://dx.doi.org/10.1075/ssol.3.1.05ver.
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Literary Darwinism is an emerging interdisciplinary research field that seeks to explain literature and its oral antecedents (“literary behaviors”), from a Darwinian perspective. Considered the fact that an evolutionary approach to human behavior has proven insightful, this is a promising endeavor. However, Literary Darwinism as it is commonly practiced, I argue, suffers from some shortcomings. First, while literary Darwinists only weigh adaptation against by-product as competing explanations of literary behaviors, other alternatives, such as constraint and exaptation, should be considered as well. I attempt to demonstrate their relevance by evaluating the evidentiary criteria commonly employed by Literary Darwinists. Second, Literary Darwinists usually acknowledge the role of culture in human behavior and make references to Dual Inheritance theory (i.e., the body of empirical and theoretical work demonstrating that human behavior is the outcome of both genetic and cultural inheritance). However, they often do not fully appreciate the explanatory implications of dual inheritance. Literary Darwinism should be extended to include these recent refinements in our understanding of the evolution of human behavior.
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Baravalle, Lorenzo. "París, California y la búsqueda por una teoría del cambio cultural." Humanities Journal of Valparaiso, no. 14 (December 29, 2019): 223. http://dx.doi.org/10.22370/rhv2019iss14pp223-240.
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The debate on the possibility of an evolutionary theory of cultural change has heated up, over the last years, due to the supposed incompatibilities between the two main theoretical proposals in the field: dual inheritance theory and cultural epidemiology. The former, first formulated in the 1980’s by a group of biologists and anthropologists mostly hosted at Californian universities, supports an analogy between genetic inheritance and cultural transmission. Cultural epidemiology, more recently formulated by Dan Sperber and his collaborator (mostly hosted at Parisian universities), denies the defensibility of such an analogy and put forward a partially alternative model. But how much do these proposals actually differ with each other? In this article, I shall argue that less than what cultural epidemiologists use to think.
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Laing, Bart Du. "Dual Inheritance Theory, Contract Law, and Institutional Change – Towards the Co-evolution of Behavior and Institutions*." German Law Journal 9, no. 4 (2008): 491–514. http://dx.doi.org/10.1017/s2071832200006556.
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The various contributions to this theme issue are likely to have at least two (non-trivial) things in common. First, they aim to contribute to a research project on “Legal certainty for globalized exchange processes” and to the latter's attempts to explain the observed transformation “towards the transnationalization of commercial law, which is understood as a combination of the internationalization and privatization of the responsibility of the state for the production of the normative good of legal certainty for global commerce”. Secondly, they aim to fulfill this task by making use of “evolutionary theory” or, as it was again expressed in the original conference announcement, by dealing with “a theoretical perspective that gives some substance to the meaning of the term “evolution” with regard to law, social organization, and the state”. Since, as I will try to explain shortly, my own particular take on this – it would appear – relatively small set of commonalities involves more specifically the use of contemporary evolutionary approaches to human behavior. I must admit to having been surprised that no one else seemed to have much use for these approaches in their respective takes on the problems that united us in the conference from which this contribution stems. After all, what better use to make of a theory originating from biology than to elucidate the biological underpinnings of our behavior and its underlying psychological mechanisms as they relate to law and legally relevant phenomena? Perhaps some of the reasons for these at first sight, striking differences in opinion on which “evolutionary theory” to make use of, or what meaning to impinge upon the term “evolution” will become clearer in the pages that follow, offering ways in which eventually to combine them. Or perhaps the two things we had in common when we started out will be all there is left to look at in the end.
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Gabel, Isabel. "From evolutionary theory to philosophy of history." History of the Human Sciences 31, no. 1 (2017): 3–18. http://dx.doi.org/10.1177/0952695117741042.
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Well into the 1940s, many French biologists rejected both Mendelian genetics and Darwinism in favour of neo-transformism, the claim that evolution proceeds by the inheritance of acquired characteristics. In 1931 the zoologist Maurice Caullery published Le Problème d’évolution, arguing that, while Lamarckian mechanisms could not be demonstrated in the present, they had nevertheless operated in the past. It was in this context that Raymond Aron expressed anxiety about the relationship between biology, history, and human autonomy in his 1938 Introduction à la philosophie de l’histoire: essai sur les limites de l’objectivité historique, in which he rejected both neo-Kantian and biological accounts of human history. Aron aspired to a philosophy of history that could explain the dual nature of human existence as fundamentally rooted in the biological, and at the same time, as a radical transcendence of natural law. I argue that Aron’s encounter with evolutionary theory at this moment of epistemic crisis in evolutionary theory was crucial to the formation of his philosophy of history, and moreover that this case study demonstrates the importance of moving beyond the methodological divisions between intellectual history and history of science.
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Henrich, Joseph. "Understanding Cultural Evolutionary Models: A Reply to Read's Critique." American Antiquity 71, no. 4 (2006): 771–82. http://dx.doi.org/10.2307/40035890.
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This reply to Read's (2006) critique of my paper (Henrich 2004) is divided into three parts. Part I clarifies misinterpretations and mischaracterizations of both Dual Inheritance Theory in general and my model specifically. Part II addresses several problems in Read's empirical analyses of forager toolkits, and presents an alternative analysis. Part III tackles some common misunderstandings about the relationship between cost-benefit models (such as Read's) and cultural evolutionary modeling approaches, as well as highlighting some concerns with Read's efforts. In writing this, I have tried to introduce the reader to the issues in debate, but to fully understand this reply, one should read both my paper and Read’s critique.
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Creanza, Nicole, Oren Kolodny, and Marcus W. Feldman. "Cultural evolutionary theory: How culture evolves and why it matters." Proceedings of the National Academy of Sciences 114, no. 30 (2017): 7782–89. http://dx.doi.org/10.1073/pnas.1620732114.
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Human cultural traits—behaviors, ideas, and technologies that can be learned from other individuals—can exhibit complex patterns of transmission and evolution, and researchers have developed theoretical models, both verbal and mathematical, to facilitate our understanding of these patterns. Many of the first quantitative models of cultural evolution were modified from existing concepts in theoretical population genetics because cultural evolution has many parallels with, as well as clear differences from, genetic evolution. Furthermore, cultural and genetic evolution can interact with one another and influence both transmission and selection. This interaction requires theoretical treatments of gene–culture coevolution and dual inheritance, in addition to purely cultural evolution. In addition, cultural evolutionary theory is a natural component of studies in demography, human ecology, and many other disciplines. Here, we review the core concepts in cultural evolutionary theory as they pertain to the extension of biology through culture, focusing on cultural evolutionary applications in population genetics, ecology, and demography. For each of these disciplines, we review the theoretical literature and highlight relevant empirical studies. We also discuss the societal implications of the study of cultural evolution and of the interactions of humans with one another and with their environment.
Dissertations / Theses on the topic "Dual-inheritance theory"
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Šafránek, Jakub. "Evoluce morálky, morálka evoluce, aneb, Frans de Waal, Richard Dawkins a teorie dvojí dědičnosti." Master's thesis, 2010. http://www.nusl.cz/ntk/nusl-295911.
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The goal of this work is to present attitudes of two contemporary authors who are in the center of the evolutionary-origin-of morality debate, that is theories of Richard Dawkins and Frans de Waal. The critical reflection of their works on this topic will center around the building blocks of morality and the supposed "moral sense", which according to the dutch primatologist humans to some extent share with some of their living evolutinary relatives. In case of Richard Dawkins we are about to review his meme theory and parasytical character of some elements of culture. Morevoer there will be presented accounts of the dual inheritance theorists, which in authors opinion can reunite both presented authors and thier attitudes, i.e. put the parasytic/independent character of memes in accordance with the building blocks of morality approach. This approach in turn can explain many phenomena of human contemporary morals and their limits. Keywords: Morality, evolution, dual inheritance theory, coevolution, memes
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Tureček, Petr. "Sympatrická kulturní divergence a její evoluční signifikance." Doctoral thesis, 2019. http://www.nusl.cz/ntk/nusl-405894.
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Interaction of genes and culture is crucial for human evolution. Human ethnic groups and subcultures frequently function as discrete units, and people clearly distinguish between in- group and out-group individuals on a cultural basis. This thesis aims to model the formation of distinct cultural clusters, cultural equivalents of distinct species. Historical development of theories of blending inheritance led to the formation of biometric parallels to Mendelism. Galton-Pearson model of nonparticulate inheritance with constant offspring variance, the most influential model of continuous inheritance ever formulated, was based on measurements of genetically transmitted traits. Ronald Fisher later demonstrated, that this type of inheritance directly stems from polygenic traits with additive genetic variance. Dan Sperber's metaphor of culture space allows integrating any continuous models of position inheritance into computer simulations of the evolution of culture. Most studies today, however, employ particulate models of cultural inheritance. The exceptional works of Cavalli-Sforza and Feldman pioneer the continuous models of cultural inheritance applying Galton-Pearson model to culture. Galton-Pearson inheritance is, unfortunately, not a very good model of cultural transmission. Parental...
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Côté, Charbonneau Mathieu. "L’analogie de l’hérédité culturelle : fondements conceptuels de la théorie de la double hérédité." Thèse, 2013. http://hdl.handle.net/1866/9703.
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Selon la théorie de la double hérédité, les processus de transmission sociale des connaissances permettraient aux cultures humaines d'évoluer de manière darwinienne. On parvient à cette conclusion en inférant que, étant donné qu'une analogie profonde peut être établie entre les mécanismes de transmission génétique et ceux de transmission sociale, on devrait non seulement concevoir que les processus cognitifs d'apprentissage social constituent bel et bien un système d'hérédité distinct du système d'hérédité génétique, mais qu’il est aussi légitime, sur la base de cette même analogie, de transférer les concepts explicatifs et outils formels issus de la biologie évolutionnaire et de les adapter à l'étude des cultures humaines en vue de constituer une théorie darwinienne de l'évolution culturelle.
Cette analogie de l’hérédité culturelle fait depuis longtemps l'objet de controverses tant au sein de la littérature scientifique que dans les discussions philosophiques. On ne semble pas s'entendre sur la nature même de cette analogie ni non plus sur la force de justification épistémique qu'une telle analogie donnerait à la mise en place d'une théorie darwinienne de l'évolution culturelle. Néanmoins, à travers plus de quarante années de débats, la structure de cette analogie n'a jamais été examinée en détail et on a rarement examiné l'épistémologie des inférences par analogie dans un tel contexte.
L'objectif principal de la présente thèse consistera à offrir une première analyse systématique de la nature, de la structure, de la fonction et de la justification épistémique de l'analogie de l'hérédité culturelle, fondement conceptuel de la théorie de la double hérédité. En portant ici une attention particulière à la structure logique de cette analogie, on pourra constater l'ampleur de sa complexité, complexité passant souvent inaperçue dans les critiques de la théorie de la double hérédité. On défendra ici la thèse selon laquelle l'analogie de l'hérédité culturelle est en fait composée de deux analogies constitutives qui, conjointement, ouvrent la voie à la mise en place et à l’organisation d’un programme de recherche visant à mettre au point une théorie darwinienne de l’évolution culturelle.<br>According to the dual-inheritance theory, processes of social transmission of ideas should allow human cultures to evolve in a Darwinian fashion. This conclusion is obtained by an explanatory inference according to which a profound analogy can be established between the cognitive processes of social learning and those of genetic transmission mechanisms. Not only should we understand social learning as a genuine cultural inheritance system, distinct although complementary to the genetic inheritance system, but, on the basis of the very same analogy, it would also be legitimate to transfer and adapt the theoretical concepts, explanatory formats and formal tools of evolutionary biology to the study of cultural dynamics so as to constitute a Darwinian theory of cultural evolution.
The cultural inheritance analogy has been controversial since it was first suggested. A lack of consensus amongst scientists and philosophers about the proper meaning and epistemic reach of such an analogy has impeded the acceptance that human cultures might evolve. Nonetheless, through the forty years of controversy, the structure of the cultural inheritance analogy has never been systematically scrutinized and its relevance as an epistemic foundation for theory construction seldom examined.
The main objective of this dissertation is to offer a first systematic analysis of the nature, structure, function and epistemic reach of the cultural inheritance analogy as the conceptual foundation of the dual-inheritance theory. By insisting on its logical structure, it is argued here that it is a complex analogy, the complexity of which is often misunderstood by the criticisms levelled against the dual-inheritance theory. It is argued here that the cultural inheritance analogy is in fact composed of two constitutive analogies that conjointly justify and organize a Darwinian research program of cultural evolution.
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Gwužďová, Markéta. "Výběr parfémů a jejich interakce s tělesnou vůní." Master's thesis, 2014. http://www.nusl.cz/ntk/nusl-333283.
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The traditional assumption that perfumes are used only for masking of the body odour was doubted by the results of recent researches. In spite of the fact that the biological role of human body odour is very important, it is likely that perfumes are not in conflict with the body odour but there is mutual cooperation. Individuals could choose the scent which goes with their body odour instead of hiding it. In the theoretical part of this thesis I describe a dual inheritance theory, which is a basic concept for our research. We have been concerned with the interaction between biological effects of body odour and social effects of perfumes. Moreover, we have worked on the assumption that the body odour of relatives is similar. We have tested if people are better in their choice of the appropriate perfume for their relatives than for anyone else, in this case partners. Which perfume fits into which body odour was assessed by the independent evaluators of opposite sex because one of the main objectives of chemical signalling is to attract a potential partner. Surprisingly, the results of our research have shown that in the case of couples, the samples of the body odour and perfumes chosen by female partners were slightly better evaluated than the perfumes chosen by men themselves. Moreover, there were...
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(11022585), Bhavya Rathna Kota. "Investigation of GenerationZs' perception of Green Homes and Green Home Features." Thesis, 2021.
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In recent years, there has been an increase in environmental awareness in the United States
leading to steady growth in environmentally conscious consumerism. These changes have come
in response to issues such as the energy crisis, climate change, exponential population growth, and
rapid urbanization. This fact is further supported by environmental campaigns and the green
movement. Looking to the future of green home marketing, understanding the green consumer
behavior of Generation Z (GenZ) is important for environmental and business reasons. The
purpose of this research is to better understand the perception of GenZ on Green Homes (GHs).
The study uses the lenses of dual inheritance and normative motivation theory to explain the
influence of benefits and norms related to environmentalism and sustainability on GenZ consumers’
green behavior. This study seeks to evaluate 1) GenZ’s preferences related to Green Home
Features (GHFs), 3) the extent of the influence of certain barriers on the adoption of GHFs, and 3)
the types of motivation (intrinsic, instrumental and non-normative) influencing GenZ towards
green home consumerism. Data was collected using an online survey questionnaire exclusively at
Purdue University during March – April of 2021 (IRB 2020-1414). One hundred sixteen GenZ participants
responded to the survey.The findings show that these GenZ consumers prefer a certain type of
GHFs over others. Additionally, based on descriptive tests of GHFs, energy-related features were
the most prized features, while the least preferred was water-efficient features. Descriptive tests
on barriers suggest that GenZ consumers perceive the lack of choice in selecting GHFs in their
homes to be a top barrier, followed by a lack of information and the perceived effort to analyze
GHFs. Inferential tests for the same indicated that GenZ consumers perceive these barriers
differently. Lastly, for GenZ consumers, intrinsic and non-normative motivations significantly
affect their willingness to buy GHs. The findings concur with previous studies on green consumer
behavior, yet they provide a new benchmark for understanding GenZ consumer behavior on GHs
and an updated view of what GHFs they prefer. This research can be used by home marketers and
policy makers to study future home trends, attract more potential homeowners to GHs, and help
create a sustainable environment for future generations.
Books on the topic "Dual-inheritance theory"
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Henrich, Joseph, and Richard McElreath. Dual-inheritance theory: the evolution of human cultural capacities and cultural evolution. Oxford University Press, 2007. http://dx.doi.org/10.1093/oxfordhb/9780198568308.013.0038.
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Kohler, Timothy A. Evolutionary and Complexity Theory. Edited by Barbara Mills and Severin Fowles. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199978427.013.6.
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Echoes of all the major approaches to applying evolutionary theory and method to the archaeological record can be found in the Southwest. Prior to about 1980, cultural evolutionary approaches were quite common; after that time, until the mid-1990s, selectionism was the dominant approach. More recently, human behavioral ecology and, to a smaller degree, dual inheritance theory have oriented most evolutionary research, while at the same time, research that draws on the theories and methods of complex adaptive systems has become more prominent. All of these approaches are likely to contribute to solving the grand challenges facing archaeology in the Southwest.
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Shaver, John H., Grant Purzycki, and Richard Sosis. Evolutionary Theory. Edited by Michael Stausberg and Steven Engler. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198729570.013.9.
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People in all cultures entertain beliefs in supernatural agents and engage in ritual behaviors that are related to those beliefs. This suggests that religion is a product of a shared evolutionary history. Currently researchers employ three major evolutionary frameworks to study religion—evolutionary psychology, behavioral ecology, and dual-inheritance theory—each with different assumptions, methods, and areas of focus. This chapter surveys these approaches and describes the major sources of disagreement between them. Two of the largest sources of disagreement among evolutionary scholars of religion are: (1) whether or not religion is a cognitive byproduct, or a manifestation of adaptive behavioral plasticity, and (2) whether or not individual or group-level selection processes are a more potent evolutionary force in shaping the significant features religion. The authors suggest that integrative frameworks that incorporate aspects of all these perspectives offer the best potential for real progress.
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Menon, Deepa U. Autism and Intellectual Disabilities. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780199937837.003.0053.
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PTEN (phosphatase and tensin homologue) on chromosome 10q23.3 is a tumor suppressor gene that encodes for a dual specificity phosphatase that regulates the phosphatidylinositol 3- kinase pathway and has an important role in brain development by affecting neuronal survival, neurite outgrowth, synaptic plasticity, and learning memory. Germline mutations of the PTEN gene have been implicated in a group of related tumor syndromes with autosomal dominant inheritance and variable expression and include the Cowden syndrome, Bannayan-Riley-Ruvalcaba syndrome, Proteus syndrome, and Juvenile Polyposis syndrome. These syndromes are collectively called the PTEN hamartoma tumor syndromes (PHTS) because they have a predisposition to tumors and hamartomas. PTEN germ line mutations have also been recently linked to autism and macrocephaly and the prevalence of PTEN mutation in children with autism spectrum disorder, and macrocephaly is reported to range from 1.1% to 16.7%.
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Chodat, Robert. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190682156.003.0001.
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Literary works since the rise of high modernism have been intensely hostile to abstract generalization, and have focused attention on the unique experience and singular expression. This nominalist impulse—summed up in the cry “show, don’t tell!”—has encouraged a deep wariness toward broad normative concepts: “good,” “bad,” “courage,” “justice,” etc. More than is often recognized, however, this literary skepticism parallels the skepticism toward such concepts in the natural sciences, which accords no place to such abstract “high words” in a world of matter and calculable motions. Against this dual literary and scientific inheritance, the postwar sage offers a “weak realism” about normative concepts and a “reflective” mode of composition: a movement between the particular and the general, art and argument. Such a literary–intellectual project is risky, and opens the sage to charges of sentimentalism. Closely attending to their works, however, suggests that we should avoid entering this protest too quickly.
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Ray, Keith, and Julian Thomas. Neolithic Britain. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823896.001.0001.
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The Neolithic in Britain was a period of fundamental change: human communities were transformed, collectively owning domesticated plants and animals, and inhabiting a richer world of material things: timber houses and halls, pottery vessels, polished flint and stone axes, and massive monuments of earth and stone. Equally important was the development of a suite of new social practices, and an emphasis on descent, continuity and inheritance. These innovations set in train social processes that culminated with the construction of Stonehenge, the most remarkable surviving structure from prehistoric Europe. Neolithic Britain provides an up to date, concise introduction to the period of British prehistory from c. 4000-2200 BCE. Written on the basis of a new appreciation of the chronology of the period, the result reflects both on the way that archaeologists write narratives of the Neolithic, and how Neolithic people constructed histories of their own. Incorporating new insights from the extraordinary pace of archaeological discoveries in recent years, a world emerges which is unfamiliar, complex and challenging, and yet played a decisive role in forging the landscape of contemporary Britain. Important recent developments have resulted in a dual realisation: firstly, highly focused research into individual site chronologies can indicate precise and particular time narratives; and secondly, this new awareness of time implies original insights about the fabric of Neolithic society, embracing matters of inheritance, kinship and social ties, and the 'descent' of cultural practices. Moreover, our understanding of Neolithic society has been radically affected by individual discoveries and investigative projects, whether in the Stonehenge area, on mainland Orkney, or in less well-known localities across the British Isles. The new perspective provided in this volume stems from a greater awareness of the ways in which unfolding events and transformations in societies depend upon the changing relations between individuals and groups, mediated by objects and architecture. This concise panorama into Neolithic Britain offers new conclusions and an academically-stimulating but accessible overview. It covers key material and social developments, and reflects on the nature of cultural practices, tradition, genealogy, and society across nearly two millennia.
Book chapters on the topic "Dual-inheritance theory"
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Russel, Connair J. S., and Michael Muthukrishna. "Dual Inheritance Theory." In Encyclopedia of Evolutionary Psychological Science. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-16999-6_1381-1.
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Russell, Connair J. S., and Michael Muthukrishna. "Dual Inheritance Theory." In Encyclopedia of Evolutionary Psychological Science. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-16999-6_1381-2.
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Russell, Connair J. S., and Michael Muthukrishna. "Dual Inheritance Theory." In Encyclopedia of Evolutionary Psychological Science. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-319-19650-3_1381.
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Paul, Robert A. "Culture from the Perspective of Dual Inheritance." In Advances in Culture Theory from Psychological Anthropology. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-93674-1_3.
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Hertler, Steven C., Aurelio José Figueredo, Mateo Peñaherrera-Aguirre, Heitor B. F. Fernandes, and Michael A. Woodley of Menie. "Raymond B. Cattell: Bequeathing a Dual Inheritance to Life History Theory." In Life History Evolution. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-90125-1_17.
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Okasha, Samir. "7. Human behaviour, mind, and culture." In Philosophy of Biology: A Very Short Introduction. Oxford University Press, 2019. http://dx.doi.org/10.1093/actrade/9780198806998.003.0007.
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‘Human behaviour, mind, and culture’ examines the implications of biology for humans, asking whether human behaviour and culture can be explained in biological terms. The intelligence, language use, cultural inventions, technological prowess, and social institutions of our own species, Homo sapiens, seem to set us apart from other species. Can biology shed any light on humanity and its achievements? One way to tackle this question is to ask whether human behaviour can be understood in biological terms. The nature vs nurture debate is discussed, followed by the approaches of sociobiology and evolutionary psychology to the study of human behaviour. Finally, cultural evolution—or dual inheritance theory—is considered and how this relates to biological evolution.