74-462: Ong or ONG may refer to: Arts and media [ edit ] Ong's Hat , a collaborative work of fiction “Ong Ong”, a song by Blur from the album The Magic Whip Places [ edit ] Ong, Nebraska , US, city Ong's Hat, New Jersey , US, ghost town Ong River , Odisha, India Mornington Island Airport , IATA airport code "ONG" Other uses [ edit ] Ong (surname) ,
148-484: A concept , reasoning that concepts are not restricted to an individual or a generation, may persist for long periods of time, and may evolve. Opinions differ as to how best to apply the concept of memes within a "proper" disciplinary framework. One view sees memes as providing a useful philosophical perspective with which to examine cultural evolution . Proponents of this view (such as Susan Blackmore and Daniel Dennett ) argue that considering cultural developments from
222-410: A book or a musical score . Adam McNamara has suggested that memes can be thereby classified as either internal or external memes (i-memes or e-memes). Some commentators have likened the transmission of memes to the spread of contagions . Social contagions such as fads , hysteria , copycat crime , and copycat suicide exemplify memes seen as the contagious imitation of ideas. Observers distinguish
296-494: A case in point. In one set of experiments he asked religious people to write down on a piece of paper the meanings of the Ten Commandments . Despite the subjects' own expectations of consensus, interpretations of the commandments showed wide ranges of variation, with little evidence of consensus. In another experiment, subjects with autism and subjects without autism interpreted ideological and religious sayings (for example, "Let
370-552: A certain culture may develop unique designs and methods of tool -making that give it a competitive advantage over another culture. Each tool-design thus acts somewhat similarly to a biological gene in that some populations have it and others do not, and the meme's function directly affects the presence of the design in future generations. In keeping with the thesis that in evolution one can regard organisms simply as suitable "hosts" for reproducing genes, Dawkins argues that one can view people as "hosts" for replicating memes. Consequently,
444-426: A consistent, rigorous, and precise understanding of what typically makes up one unit of cultural transmission remains a problem in debates about memetics . In contrast, the concept of genetics gained concrete evidence with the discovery of the biological functions of DNA . Meme transmission requires a physical medium, such as photons, sound waves, touch, taste, or smell because memes can be transmitted only through
518-608: A gene, meme theory originated as an attempt to apply biological evolutionary principles to cultural information transfer and cultural evolution . Thus, memetics attempts to apply conventional scientific methods (such as those used in population genetics and epidemiology ) to explain existing patterns and transmission of cultural ideas. Principal criticisms of memetics include the claim that memetics ignores established advances in other fields of cultural study, such as sociology , cultural anthropology , cognitive psychology , and social psychology . Questions remain whether or not
592-425: A kind of semiotic activity, however she too denies that memes are units, referring to them as "sign systems" instead. In Limor Shifman's account of Internet memetics, she also denies memetics as being unitary. She argues memes are not unitary, however many assume they are because many previous memetic researchers confounded memes with the cultural interest in "virals": singular informational objects which spread with
666-649: A larger meme. A meme could consist of a single word, or a meme could consist of the entire speech in which that word first occurred. This forms an analogy to the idea of a gene as a single unit of self-replicating information found on the self-replicating chromosome . While the identification of memes as "units" conveys their nature to replicate as discrete, indivisible entities, it does not imply that thoughts somehow become quantized or that " atomic " ideas exist that cannot be dissected into smaller pieces. A meme has no given size. Susan Blackmore writes that melodies from Beethoven 's symphonies are commonly used to illustrate
740-739: A mechanism for solidifying group identity, valuable for a pack-hunting species whose individuals rely on cooperation to catch large and fast prey. Frequently the evolutionary preconception in terms of which such theories are framed is implicitly group-selectionist, but it is possible to rephrase the theories in terms of orthodox gene selection. He argued that the role of key replicator in cultural evolution belongs not to genes, but to memes replicating thought from person to person by means of imitation. These replicators respond to selective pressures that may or may not affect biological reproduction or survival. In her book The Meme Machine , Susan Blackmore regards religions as particularly tenacious memes. Many of
814-432: A meme may refer to an Internet meme , typically an image, that is remixed, copied, and circulated in a shared cultural experience online. Proponents theorize that memes are a viral phenomenon that may evolve by natural selection in a manner analogous to that of biological evolution . Memes do this through processes analogous to those of variation , mutation , competition , and inheritance , each of which influences
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#1732854940309888-414: A meme that shortens the longevity of its hosts will tend to disappear faster. However, as hosts are mortal, retention is not sufficient to perpetuate a meme in the long term; memes also need transmission. Life-forms can transmit information both vertically (from parent to child, via replication of genes) and horizontally (through viruses and other means). Memes can replicate vertically or horizontally within
962-447: A meme's reproductive success. Memes spread through the behavior that they generate in their hosts. Memes that propagate less prolifically may become extinct , while others may survive, spread, and (for better or for worse) mutate. Memes that replicate most effectively enjoy more success, and some may replicate effectively even when they prove to be detrimental to the welfare of their hosts. A field of study called memetics arose in
1036-481: A meme's-eye view— as if memes themselves respond to pressure to maximise their own replication and survival—can lead to useful insights and yield valuable predictions into how culture develops over time. Others such as Bruce Edmonds and Robert Aunger have focused on the need to provide an empirical grounding for memetics to become a useful and respected scientific discipline . A third approach, described by Joseph Poulshock, as "radical memetics" seeks to place memes at
1110-676: A nail, a skill that a learner imitates from watching a demonstration without necessarily imitating every discrete movement modeled by the teacher in the demonstration, stroke for stroke. Susan Blackmore distinguishes the difference between the two modes of inheritance in the evolution of memes, characterizing the Darwinian mode as "copying the instructions" and the Lamarckian as "copying the product". Clusters of memes, or memeplexes (also known as meme complexes or as memecomplexes ), such as cultural or political doctrines and systems, may also play
1184-400: A part in the acceptance of new memes. Memeplexes comprise groups of memes that replicate together and coadapt. Memes that fit within a successful memeplex may gain acceptance by "piggybacking" on the success of the memeplex. As an example, John D. Gottsch discusses the transmission, mutation and selection of religious memeplexes and the theistic memes contained. Theistic memes discussed include
1258-425: A particular phenomenon or theme. A meme acts as a unit for carrying cultural ideas, symbols, or practices, that can be transmitted from one mind to another through writing, speech, gestures, rituals, or other imitable phenomena with a mimicked theme. Supporters of the concept regard memes as cultural analogues to genes in that they self-replicate , mutate, and respond to selective pressures . In popular language,
1332-505: A particular rate and veracity such as a video or a picture. As such, Shifman argues that Dawkins' original notion of meme is closer to what communication and information studies consider digitally viral replication. Dawkins noted the three conditions that must exist for evolution to occur: Dawkins emphasizes that the process of evolution naturally occurs whenever these conditions co-exist, and that evolution does not apply only to organic elements such as genes. He regards memes as also having
1406-456: A sign (a reference to an object), an object (the thing being referred to), and an interpretant (the interpreting actor of a sign). They argue the meme unit is a sign which only is defined by its replication ability. Accordingly, in the broadest sense, the objects of copying are memes, whereas the objects of translation and interpretation are signs. Later, Sara Cannizzaro more fully develops out this semiotic relation in order to reframe memes as being
1480-425: A single biological generation. They may also lie dormant for long periods of time. Memes reproduce by copying from a nervous system to another one, either by communication or imitation . Imitation often involves the copying of an observed behavior of another individual. Communication may be direct or indirect, where memes transmit from one individual to another through a copy recorded in an inanimate source, such as
1554-605: A species of thinking, and its right to exist is coextensive with its power of resisting extinction by its rivals." In 1904, Richard Semon published Die Mneme (which appeared in English in 1924 as The Mneme ). The term mneme was also used in Maurice Maeterlinck 's The Life of the White Ant (1926), with some parallels to Dawkins's concept. Kenneth Pike had, in 1954, coined the related terms emic and etic , generalizing
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#17328549403091628-424: A successful meme may or may not need to provide any benefit to its host. Unlike genetic evolution, memetic evolution can show both Darwinian and Lamarckian traits. Cultural memes will have the characteristic of Lamarckian inheritance when a host aspires to replicate the given meme through inference rather than by exactly copying it. Take for example the case of the transmission of a simple skill such as hammering
1702-617: A surname (especially a Chinese one) Ong language of Laos and Vietnam ONE Gas (Oklahoma Natural Gas), a component of ONEOK, Inc. Non-governmental organization , abbreviated ONG in French, Italian, Spanish, Romanian and Portuguese (NGO in English) Ipomoea aquatica or Ong choi, a semi-aquatic tropical plant grown as a leaf vegetable Ong (Washoe folklore) , a bird-like mythical creature See also [ edit ] Battle of Ong Thanh , Vietnam (1967) Topics referred to by
1776-411: A thousand flowers bloom" or "To everything there is a season"). People with autism showed a significant tendency to closely paraphrase and repeat content from the original statement (for example: "Don't cut flowers before they bloom"). Controls tended to infer a wider range of cultural meanings with little replicated content (for example: "Go with the flow" or "Everyone should have equal opportunity"). Only
1850-533: Is a fiction, the tale may be based on earlier works. Joseph Matheny eventually concluded the project. GamesTM magazine wrote that "Ong’s Hat was more of an experiment in transmedia storytelling than what we would now consider to be an ARG but its DNA – the concept of telling a story across various platforms and new media – is evident in every alternate reality game that came after." In 2002, Lego created an ARG for their line of toys for Canadian children's TV series Galidor that featured some elements of
1924-449: Is accelerated in conditions of propagative difficulty, then we would expect to encounter variations of religious memes, established in general populations, addressed to scientific communities. Using a memetic approach, Robertson deconstructed two attempts to privilege religiously held spirituality in scientific discourse. Advantages of a memetic approach as compared to more traditional "modernization" and "supply side" theses in understanding
1998-454: Is beneficial because it serves to emphasize transmission and acquisition properties that parallel the study of epidemiology . These properties make salient the sometimes parasitic nature of acquired memes, and as a result individuals should be motivated to reflectively acquire memes using what he calls a " Neurathian bootstrap " process. In Cultural Software: A Theory of Ideology , Jack Balkin argued that memetic processes can explain many of
2072-407: Is different from Wikidata All article disambiguation pages All disambiguation pages Ong%27s Hat Ong's Hat is one of the earliest Internet-based secret history conspiracy theories . It was created as a piece of collaborative fiction by four core individuals, dating back to the 1980s, although the membership propagating the tale changed over time. Ong's Hat is often cited as
2146-528: Is no reason to think that the same balance will exist in the selection pressures on memes. Semiotic theorists such as Terrence Deacon and Kalevi Kull regard the concept of a meme as a primitivized or degenerate concept of a sign , containing only a sign's basic ability to be copied, but lacks other core elements of the sign concept such as translation and interpretation. Evolutionary biologist Ernst Mayr similarly disapproved of Dawkins's gene-based view of meme, asserting it to be an "unnecessary synonym" for
2220-545: Is that in denying memetics unitary status is to deny a particularly fundamental part of Dawkins' original argument. In particular, denying memes are a unit, or are explainable in some clear unitary structure denies the cultural analogy that inspired Dawkins to define them. If memes are not describable as unitary, memes are not accountable within a neo-Darwinian model of evolutionary culture. Within cultural anthropology, materialist approaches are skeptical of such units. In particular, Dan Sperber argues that memes are not unitary in
2294-455: The "prohibition of aberrant sexual practices such as incest, adultery, homosexuality, bestiality, castration, and religious prostitution", which may have increased vertical transmission of the parent religious memeplex. Similar memes are thereby included in the majority of religious memeplexes, and harden over time; they become an "inviolable canon" or set of dogmas , eventually finding their way into secular law . This could also be referred to as
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2368-451: The 1990s to explore the concepts and transmission of memes in terms of an evolutionary model . Criticism from a variety of fronts has challenged the notion that academic study can examine memes empirically . However, developments in neuroimaging may make empirical study possible. Some commentators in the social sciences question the idea that one can meaningfully categorize culture in terms of discrete units, and are especially critical of
2442-478: The Dimensions . The story is said to begin in 1978 when a man named Wali Ford bought over 200 acres of forested land and set up an ashram . This ashram was built for seekers of spirituality, politics, tantra, and psychopharmacology. The ashram was a place for Princeton physicists, among other accredited scientists, to perform experiments involving interdimensional travel. It was rumored that they were trying to train
2516-564: The Egg when it disappeared explained that in the seven minutes the Egg was gone, he had traveled to another alternate dimension of the Earth. This other planet was exactly the same as Earth, but did not contain human life. Throughout the years, they continued their experiments. However, when military efforts threatened the research being done by these physicists and scientists, they had to move their site somewhere else. Piece by piece, they moved their ashram to
2590-584: The Ong's Hat story. The Ong's Hat narrative is told in the form of conspiracy theories surrounding a group of renegade Princeton professors who had conducted quantum physics and chaos theory experiments to discover a new theory for dimensional travel using a device called "the egg", and were camped out in a parallel world. Their story is introduced through two documents, Incunabula: A Catalog of Rare Books, Manuscripts & Curiosa, Conspiracy Theory, Frontier Science & Alternative Worlds and Ong's Hat: Gateway to
2664-512: The biological nature of the theory's underpinnings. Others have argued that this use of the term is the result of a misunderstanding of the original proposal. The word meme itself is a neologism coined by Richard Dawkins , originating from his 1976 book The Selfish Gene . Dawkins's own position is somewhat ambiguous. He welcomed N. K. Humphrey 's suggestion that "memes should be considered as living structures, not just metaphorically", and proposed to regard memes as "physically residing in
2738-543: The brain". Although Dawkins said his original intentions had been simpler, he approved Humphrey's opinion and he endorsed Susan Blackmore 's 1999 project to give a scientific theory of memes, complete with predictions and empirical support. The term meme is a shortening (modeled on gene ) of mimeme , which comes from Ancient Greek mīmēma ( μίμημα ; pronounced [míːmɛːma] ), meaning 'imitated thing', itself from mimeisthai ( μιμεῖσθαι , 'to imitate'), from mimos ( μῖμος , 'mime'). The word
2812-678: The centre of a materialistic theory of mind and of personal identity . Prominent researchers in evolutionary psychology and anthropology , including Scott Atran , Dan Sperber , Pascal Boyer , John Tooby and others, argue the possibility of incompatibility between modularity of mind and memetics. In their view, minds structure certain communicable aspects of the ideas produced, and these communicable aspects generally trigger or elicit ideas in other minds through inference (to relatively rich structures generated from often low-fidelity input) and not high-fidelity replication or imitation. Atran discusses communication involving religious beliefs as
2886-400: The common pool. Socrates may or may not have a gene or two alive in the world today, as G.C. Williams has remarked, but who cares? The meme-complexes of Socrates, Leonardo , Copernicus and Marconi are still going strong. In that context, Dawkins defined the meme as a unit of cultural transmission , or a unit of imitation and replication, but later definitions would vary. The lack of
2960-426: The contagious imitation of memes from instinctively contagious phenomena such as yawning and laughing, which they consider innate (rather than socially learned) behaviors. Aaron Lynch described seven general patterns of meme transmission, or "thought contagion": Dawkins initially defined meme as a noun that "conveys the idea of a unit of cultural transmission, or a unit of imitation ". John S. Wilkins retained
3034-430: The difficulty involved in delimiting memes as discrete units. She notes that while the first four notes of Beethoven's Fifth Symphony ( listen ) form a meme widely replicated as an independent unit, one can regard the entire symphony as a single meme as well. The inability to pin an idea or cultural feature to quantifiable key units is widely acknowledged as a problem for memetics. It has been argued however that
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3108-732: The environmental context in which they exist rather than in any special source or manner to their origination. Balkin describes racist beliefs as "fantasy" memes that become harmful or unjust "ideologies" when diverse peoples come together, as through trade or competition. Richard Dawkins called for a re-analysis of religion in terms of the evolution of self-replicating ideas apart from any resulting biological advantages they might bestow. As an enthusiastic Darwinian, I have been dissatisfied with explanations that my fellow-enthusiasts have offered for human behaviour. They have tried to look for 'biological advantages' in various attributes of human civilization. For instance, tribal religion has been seen as
3182-409: The excessive instability of the meme mutation mechanism (that of an idea going from one brain to another), which would lead to a low replication accuracy and a high mutation rate, rendering the evolutionary process chaotic. In his book Darwin's Dangerous Idea , Daniel C. Dennett points to the existence of self-regulating correction mechanisms (vaguely resembling those of gene transcription) enabled by
3256-641: The features common to the most widely practiced religions provide built-in advantages in an evolutionary context, she writes. For example, religions that preach of the value of faith over evidence from everyday experience or reason inoculate societies against many of the most basic tools people commonly use to evaluate their ideas. By linking altruism with religious affiliation, religious memes can proliferate more quickly because people perceive that they can reap societal as well as personal rewards. The longevity of religious memes improves with their documentation in revered religious texts . Aaron Lynch attributed
3330-523: The first alternate reality game (ARG), a work of transmedia storytelling or as a memetic experiment, to see how far the meme could spread or a combination of all of the above. The story eventually used print, radio, television and digital media ( CD-ROM , DVD , Internet , BBS ) in its dissemination. The initial ground rules acknowledged the possibility that such an experiment could end up going down darker paths, and they specifically ruled out Ong's Hat being used for cult-like activity. Even though it
3404-475: The first ARG on many lists of alternate reality games . The characters were largely based in the ghost town of Ong's Hat, New Jersey , hence the name of the project. The threads of the story can be traced back as far as the 1980s on bulletin board systems , and via mail art networks, early zines , and faxlore . The aim was to create a fictional story line, and embed it in various media cultures to establish backstory. It may have started as an in-joke , or
3478-607: The gene for features such as eye color; it does not select for the individual nucleotide in a strand of DNA . Memes play a comparable role in understanding the evolution of imitated behaviors. Genes, Mind, and Culture: The Coevolutionary Process (1981) by Charles J. Lumsden and E. O. Wilson proposes the theory that genes and culture co-evolve, and that the fundamental biological units of culture must correspond to neuronal networks that function as nodes of semantic memory . Lumsden and Wilson coined their own word, culturgen , which did not catch on. Coauthor Wilson later acknowledged
3552-408: The human mind to manipulate quantum physics and reality itself. A device called The Egg was developed in the late 1980s by these scientists and physicists. This device was created as a variation of a sensory deprivation chamber, and it was used to help them determine when a wave becomes a particle. However, during a test one day, something unexpected happened: it disappeared. A young man who was inside
3626-400: The idea was entirely novel, and there have been other expressions for similar ideas in the past. For instance, the possibility that ideas were subject to the same pressures of evolution as were biological attributes was discussed in the time of Charles Darwin. T. H. Huxley (1880) claimed that "The struggle for existence holds as much in the intellectual as in the physical world. A theory is
3700-458: The indebtedness believers have to their Savior for sacrifice on the cross. The image of the crucifixion recurs in religious sacraments , and the proliferation of symbols of the cross in homes and churches potently reinforces the wide array of Christian memes. Although religious memes have proliferated in human cultures, the modern scientific community has been relatively resistant to religious belief. Robertson (2007) reasoned that if evolution
3774-457: The linguistic units of phoneme , morpheme , grapheme , lexeme , and tagmeme (as set out by Leonard Bloomfield ), distinguishing insider and outside views of communicative behavior. The word meme originated with Richard Dawkins ' 1976 book The Selfish Gene . Dawkins cites as inspiration the work of geneticist L. L. Cavalli-Sforza , anthropologist F. T. Cloak, and ethologist J. M. Cullen. Dawkins wrote that evolution depended not on
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#17328549403093848-598: The media surrounding Internet culture has enabled Internet memetic research to depart in empirical interests from previous memetic goals. Regardless of Internet Memetic's divergence in theoretical interests, it plays a significant role in theorizing and empirically investigating the connection between cultural ideologies, behaviors, and their mediation processes. Memes, analogously to genes, vary in their aptitude to replicate; successful memes remain and spread, whereas unfit ones stall and are forgotten. Thus, memes that prove more effective at replicating and surviving are selected in
3922-423: The medium itself has an influence in the meme's evolutionary outcomes. Thus, he refers to the medium as an "interactor" to avoid this determinism. Alternatively, Daniel Dennett suggests that the medium and the idea are not distinct in that memes only exist because of their medium. Dennett argued this in order to remain consistent with his denial of qualia and the notion of materially deterministic evolution which
3996-461: The meme concept counts as a validly disprovable scientific theory. This view regards memetics as a theory in its infancy: a protoscience to proponents, or a pseudoscience to some detractors. One frequent criticism of meme theory looks at the perceived gap in the gene/meme analogy. For example, Luis Benitez-Bribiesca points to the lack of a "code script" for memes (analogous to the DNA of genes), and to
4070-407: The meme pool. Memes first need retention. The longer a meme stays in its hosts, the higher its chances of propagation are. When a host uses a meme, the meme's life is extended. The reuse of the neural space hosting a certain meme's copy to host different memes is the greatest threat to that meme's copy. A meme that increases the longevity of its hosts will generally survive longer. On the contrary,
4144-606: The memes of transmission in Christianity as especially powerful in scope. Believers view the conversion of non-believers both as a religious duty and as an act of altruism. The promise of heaven to believers and threat of hell to non-believers provide a strong incentive for members to retain their belief. Lynch asserts that belief in the Crucifixion of Jesus in Christianity amplifies each of its other replication advantages through
4218-431: The most familiar features of ideological thought. His theory of "cultural software" maintained that memes form narratives , social networks, metaphoric and metonymic models, and a variety of different mental structures. Balkin maintains that the same structures used to generate ideas about free speech or free markets also serve to generate racistic beliefs. To Balkin, whether memes become harmful or maladaptive depends on
4292-481: The noted music and dance forms), which, according to meme theory, should have resulted in those forms of cultural expression going extinct. A second common criticism of meme theory views it as a reductionist and inadequate version of more accepted anthropological theories. Kim Sterelny and Paul Griffiths noted the cumulative evolution of genes depends on biological selection-pressures neither too great nor too small in relation to mutation-rates, while pointing out there
4366-490: The notion of meme as a kernel of cultural imitation while emphasizing the meme's evolutionary aspect, defining the meme as "the least unit of sociocultural information relative to a selection process that has favorable or unfavorable selection bias that exceeds its endogenous tendency to change". The meme as a unit provides a convenient means of discussing "a piece of thought copied from person to person", regardless of whether that thought contains others inside it, or forms part of
4440-412: The other Earth. They left behind only the house where the gateway between worlds is held. The only time the people who live in the ashram return is when they need to restock supplies. Meme A meme ( / m iː m / ; MEEM ) is an idea, behavior, or style that spreads by means of imitation from person to person within a culture and often carries symbolic meaning representing
4514-863: The particular chemical basis of genetics, but only on the existence of a self-replicating unit of transmission—in the case of biological evolution, the gene. For Dawkins, the meme exemplified another self-replicating unit with potential significance in explaining human behavior and cultural evolution. Dawkins used the term to refer to any cultural entity that an observer might consider a replicator . He hypothesized that one could view many cultural entities as replicators, and pointed to melodies, fashions and learned skills as examples. Memes generally replicate through exposure to humans, who have evolved as efficient copiers of information and behavior. Because humans do not always copy memes perfectly, and because they may refine, combine or otherwise modify them with other memes to create new memes, they can change over time. Dawkins likened
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#17328549403094588-463: The process by which memes survive and change through the evolution of culture to the natural selection of genes in biological evolution . Dawkins noted that in a society with culture a person need not have biological descendants to remain influential in the actions of individuals thousands of years after their death: But if you contribute to the world's culture, if you have a good idea...it may live on, intact, long after your genes have dissolved in
4662-570: The propagation of a taboo . Memetics is the name of the field of science that studies memes and their evolution and culture spread. While the term "meme" appeared in various forms in German and Austrian texts near the turn of the 20th century, Dawkin's unrelated use of the term in The Selfish Gene marked its emergence into mainstream study. Based on the Dawkin's framing of a meme as a cultural analogue to
4736-414: The properties necessary for evolution, and thus sees meme evolution as not simply analogous to genetic evolution, but as a real phenomenon subject to the laws of natural selection . Dawkins noted that as various ideas pass from one generation to the next, they may either enhance or detract from the survival of the people who obtain those ideas, or influence the survival of the ideas themselves. For example,
4810-495: The redundancy and other properties of most meme expression languages which stabilize information transfer. Dennett notes that spiritual narratives, including music and dance forms, can survive in full detail across any number of generations even in cultures with oral tradition only. In contrast, when applying only meme theory, memes for which stable copying methods are available will inevitably get selected for survival more often than those which can only have unstable mutations (such as
4884-499: The robustness of religious memes in human culture to the fact that such memes incorporate multiple modes of meme transmission. Religious memes pass down the generations from parent to child and across a single generation through the meme-exchange of proselytism . Most people will hold the religion taught them by their parents throughout their life. Many religions feature adversarial elements, punishing apostasy , for instance, or demonizing infidels . In Thought Contagion Lynch identifies
4958-442: The same term [REDACTED] This disambiguation page lists articles associated with the title Ong . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Ong&oldid=1246242086 " Categories : Disambiguation pages Place name disambiguation pages Hidden categories: Short description
5032-481: The sense that there are no two instances of exactly the same cultural idea, all that can be argued is that there is material mimicry of an idea. Thus every instance of a "meme" would not be a true evolutionary unit of replication. Dan Deacon, Kalevi Kull separately argued memes are degenerate Signs in that they offer only a partial explanation of the triadic in Charles Sanders Peirce's semiotic theory:
5106-535: The senses. Initially, Dawkins did not seriously give context to the material of memetics. He considered a meme to be an idea, and thus a mental concept. However, from Dawkins' initial conception, it is how a medium might function in relation to the meme which has garnered the most attention. For example, David Hull suggested that while memes might exist as Dawkins conceives of them, he finds it important to suggest that instead of determining them as idea "replicators" (i.e. mind-determinant influences) one might notice that
5180-428: The subjects with autism—who lack the degree of inferential capacity normally associated with aspects of theory of mind —came close to functioning as "meme machines". In his book The Robot's Rebellion , Keith Stanovich uses the memes and memeplex concepts to describe a program of cognitive reform that he refers to as a "rebellion". Specifically, Stanovich argues that the use of memes as a descriptor for cultural units
5254-407: The term meme as the best label for the fundamental unit of cultural inheritance in his 1998 book Consilience: The Unity of Knowledge , which elaborates upon the fundamental role of memes in unifying the natural and social sciences . At present, the existence of discrete cultural units which satisfy memetic theory has been challenged in a variety of ways. What is critical from this perspective
5328-528: The traces of memetic processing can be quantified utilizing neuroimaging techniques which measure changes in the "connectivity profiles between brain regions". Blackmore meets such criticism by stating that memes compare with genes in this respect: that while a gene has no particular size, nor can we ascribe every phenotypic feature directly to a particular gene, it has value because it encapsulates that key unit of inherited expression subject to evolutionary pressures. To illustrate, she notes evolution selects for
5402-546: Was coined by British evolutionary biologist Richard Dawkins in The Selfish Gene (1976) as a concept for discussion of evolutionary principles in explaining the spread of ideas and cultural phenomena. Examples of memes given in Dawkins' book include melodies , catchphrases , fashion, and the technology of building arches. Although Richard Dawkins invented the term meme and developed meme theory, he has not claimed that
5476-459: Was consistent with Dawkins' account. A particularly more divergent theory is that of Limor Shifman , a communication and media scholar of " Internet memetics ". She argues that any memetic argument which claims the distinction between the meme and the meme-vehicle (i.e. the meme's medium) are empirically observable is mistaken from the offset. Shifman claims to be following a similar theoretical direction as Susan Blackmore ; however, her attention to
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