Culture and the Evolution Learning

Applications of modern evolutionary theory to human culture have generated several different theoretical approaches that challenge traditional anthropological perspectives. “Cultural selection” and “mind parasite” theories model culture as an independent evolutionary system because transmission of cultural traits via social learning is distinct from transmission of genes vla DNA replication. “Dual-inheritance” and “co-evolution” theories model culture as an intermediary evolutionary process that involves information from two inheritance systems: genetics and social learning. “Evolutionary psychology” theories emphasize that the evolutionary history of natural selection on mental processes links culture and biological adaptation; hence, cultural information is viewed as part of the organic phenotype and not an independent evolutionary system. Cross-cultural universals and scenarios of the “environment of evolutionary adaptedness” are used to identify characteristics of the “evolved mind” (human nature). “Behavioral ecology” theories examine relations between behavior and environmental context. Behavioral/cultural variations are viewed as products of flexible decision-making processes (evolved mind) that may respond adaptively to micro-environmental differences. It is difficult to devise empirical tests that distinguish among these theories, because they share many basic premises and make similar predictions about human behavior. Indeed, some of the apparent differences may be more semantic than substantive. Social learning is the key process underlying these evolutionary paradigms. Here I argue that human learning mechanisms are products of natural selection, and hence process information in ways that reflect evolutionary design. I review common objections to this hypothesis, including (1) learning processes are uncoupled from genetics and biological adaptation; (2) culture (or its effects) is partly extrasomutic; (3) culture, by most definitions, involves mental phenomena, including conscious thought; (4) culture involves the use ofarbitrary symbols to communicate information; (5) culture appears to have emergent properties at the group level, such as shared values and beliefs resulting in political and religious institutions; (6) culture involves historical processes; and (7) complex culture is uniquely human-we need an explanation for why the human species alone evolved such extensive social learning aptitudes. I suggest that these controversies can be resolved, although empirical tests are difficult.