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Chapter 4: Culture and psychological mechanisms
 
This chapter talks about the science of culture as being a form of universal Darwinism--that is, that culture is subject to variation and evolves when certain variants are selected and preserved until another later variation. Culture is a creation of human minds, which learn associatively, therefore understanding culture requires a scientific understanding of how culture is spread. This is where memetics comes in. However, one problem is that there is no authoritative theory about the transfer of culture, so natural science is at somewhat of a loss.  The chapter goes into some detail about the relationship between the definition of culture and the science of culture. The less agreement in the science, the more important definitions become, otherwise everyone is essentially speaking a different language. For memetics, the definition of copying is particularly important.  How faithful to the original must something be to be considered a copy? Is imitation transmission, or is learning transmission? Imitaton, learning, and acquisition are all different kinds of copies.  Plotkin rejects the definition of a meme as  something passed on by imitation for four reasons: defining a meme as imitation is an oversimplification, requiring a meme to be imitable is unclear,  assuming thats imitation leads to greater copyinig fidelity is just wrong, and requiring high copying fidelity ignores the natural variation that causes memes to evolve. The last point mentioned is the distinction between surface memes and deep memes.  A surface meme, although dependent on larger memes for context, is narrow in scope, such as believing a certain store has the lowest prices around (obviously that could change if another store undercuts them one day.) A deep meme is a higher knowledge structure, usually embedded somehow in the culture itself.
 
The author's approach to the topic seems more to correct misinformation than define things concretely. In doing this he is perhaps leaving the door open for more discourse on how to define the term 'meme' and the science of culture.  The chapter seems more like a philosophical piece than a scientific piece, but as he says, that is basically the current state of memetics.
 
Darwinizing culture : the status of memetics as a science / edited by Robert Aunger ; with a foreword by Daniel Dennett. [0192632442 ] Oxford ; New York : Oxford University Press, 2000.
Call#: Van Pelt Library HM1041 .D37 2000


This article discusses how memes catch on (or don't) and their impact on culture. The first approach is looking at history as either a narrative or a science. The narrative must be plausible, but not predictable, to be interesting. So too is culture. The things that catch on don't follow a formula per se, but in retrospect they aren't completely out of the blue. The second approach is a comparison with evolution. In this view, it is the glitches that move things forward, not just the formula. The good will continue, the bad will be cast off. However, the line between good and bad is blurry at best, and the very nature of parasitic things like memes is to trick the hosts. The article gives the example of a person with a sweet tooth. If the candy tastes good enough to make the person forget about its negative impacts, it will persist, furthering both the good and the bad qualities of candy. Memes are selected unconsciously and consciously. Even in the case of meme-engineering, in which someone tries to create an idea that will catch on by mimicking what is popular, nothing can be predicted for certain. It doesn't necessarily matter how good an idea is (although it helps), but rather the unpredictable pull of many natural and cultural forces that decides the fate of a meme. Cultural evolution is thus not a direction, but a trend, and not necessarily a very definite trend.

The article touches on a lot of different possibilities, but its tone makes it easy enough to read and digest. The nature of taking the side of unpredictability is that no firm conclusions will be drawn, but the article still discusses numerous possibilities. The question Dennett repeats is "cui bono?" or "who benefits?" He doesn't give an answer, or perhaps the answer is that even if one could measure the benefits, they wouldn't necessarily inform anything beyond that.