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The question of animal culture

Human Nature 3 (2):157-178 (1992)

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  1. In search of animal normativity: a framework for studying social norms in non-human animals.Evan Westra, Simon Fitzpatrick, Sarah F. Brosnan, Thibaud Gruber, Catherine Hobaiter, Lydia M. Hopper, Daniel Kelly, Christopher Krupenye, Lydia V. Luncz, Jordan Theriault & Kristin Andrews - 2024 - Biological Reviews 1.
    Social norms – rules governing which behaviours are deemed appropriate or inappropriate within a given community – are typically taken to be uniquely human. Recently, this position has been challenged by a number of philosophers, cognitive scientists, and ethologists, who have suggested that social norms may also be found in certain non-human animal communities. Such claims have elicited considerable scepticism from norm cognition researchers, who doubt that any non-human animals possess the psychological capacities necessary for normative cognition. However, there is (...)
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  • Culture and Cognitive Science.Andreas De Block & Daniel Kelly - 2022 - Stanford Encyclopedia of Philosophy.
    Human behavior and thought often exhibit a familiar pattern of within group similarity and between group difference. Many of these patterns are attributed to cultural differences. For much of the history of its investigation into behavior and thought, however, cognitive science has been disproportionately focused on uncovering and explaining the more universal features of human minds—or the universal features of minds in general. -/- This entry charts out the ways in which this has changed over recent decades. It sketches the (...)
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  • The Cultural Evolution of Cultural Evolution.Jonathan Birch & Cecilia Heyes - 2021 - Philosophical Transactions of the Royal Society B: Biological Sciences 376:20200051.
    What makes fast, cumulative cultural evolution work? Where did it come from? Why is it the sole preserve of humans? We set out a self-assembly hypothesis: cultural evolution evolved culturally. We present an evolutionary account that shows this hypothesis to be coherent, plausible, and worthy of further investigation. It has the following steps: (0) in common with other animals, early hominins had significant capacity for social learning; (1) knowledge and skills learned by offspring from their parents began to spread because (...)
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  • Assessor Teaching and the Evolution of Human Morality.Laureano Castro, Miguel Ángel Castro-Nogueira, Morris Villarroel & Miguel Ángel Toro - 2021 - Biological Theory 16 (1):5-15.
    We consider the evolutionary scheme of morality proposed by Tomasello to defend the idea that the ability to orient the learning of offspring using signs of approval/disapproval could be a decisive and necessary step in the evolution of human morality. Those basic forms of intentional evaluative feedback, something we have called assessor teaching, allow parents to transmit their accumulated experience to their children, both about the behaviors that should be learned as well as how they should be copied. The rationale (...)
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  • Missing the Apes of the Trees for the Forest.Carlo Alvaro - 2019 - ASEBL Journal Association for the Study of Ethical Behavior 14 (1):36-38.
    The debate over ape personhood is of great social and moral importance. For more than twenty-five years, attorney Steven Wise has been arguing that animals who have cognitive complexities similar to humans should be legally granted basic rights of au- tonomy. In my view, granting personhood status and other rights to great apes are at- tainable goals. But how should we go about it?
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  • The Evolutionary Culture Concepts.Catherine Driscoll - 2017 - Philosophy of Science 84 (1):35-55.
    Most attempts to define culture as used in the cultural evolution literature treat culture as a single phenomenon that can be given a single nondisjunctive definition. In this article I argue that, really, cultural evolutionists employ a variety of distinct but closely related concepts of culture. I show how the main prominent attempts to define a culture concept fail to properly capture all the uses of “culture” employed in cultural evolutionary work. I offer a description of some of the most (...)
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  • (1 other version)Reconstructing the social constructionist view of emotions: from language to culture, including nonhuman culture.Martin Aranguren - 2017 - Journal for the Theory of Social Behaviour 47 (2):244-260.
    The thesis of social constructionism is that emotions are shaped by culture and society. I build on this insight to show that existing social constructionist views of emotions, while providing valid research methods, overly restrict the scope of the social constructionist agenda. The restriction is due to the ontological assumption that social construction is indissociable from language. In the first part, I describe the details of the influential social constructionist views of Averill and Harré. Drawing on recent theorizing in psychology, (...)
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  • Pedagogy and social learning in human development.Richard Moore - 2016 - In Julian Kiverstein (ed.), The Routledge Handbook of the Social Mind. Routledge. pp. 35-52.
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  • The rich detail of cultural symbol systems.Dwight W. Read - 2014 - Behavioral and Brain Sciences 37 (4):434-435.
    The goal of forming a science of intentional behavior requires a more richly detailed account of symbolic systems than is assumed by the authors. Cultural systems are not simply the equivalent in the ideational domain of culture of the purported Baldwin Effect in the genetic domain. © 2014 Cambridge University Press.
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  • Culture, biology and human ontogeny.Michael Tomasello, Ann Gale Kruger & Hilary Horn Ratner - 1993 - Behavioral and Brain Sciences 16 (3):540-552.
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  • Ecological Inheritance and Cultural Inheritance: What Are They and How Do They Differ?John Odling-Smee & Kevin N. Laland - 2011 - Biological Theory 6 (3):220-230.
    Niche construction theory (NCT) is distinctive for being explicit in recognizing environmental modification by organisms—niche construction—and its legacy—ecological inheritance—to be evolutionary processes in their own right. Humans are widely regarded as champion niche constructors, largely as a direct result of our capacity for the cultural transmission of knowledge and its expression in human behavior, engineering, and technology. This raises the question of how human ecological inheritance relates to human cultural inheritance. If NCT is to provide a conceptual framework for the (...)
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  • Environmental Ethics.Roberta L. Millstein - 2013 - In Kostas Kampourakis (ed.), The Philosophy of Biology: a Companion for Educators. Dordrecht: Springer.
    A number of areas of biology raise questions about what is of value in the natural environment and how we ought to behave towards it: conservation biology, environmental science, and ecology, to name a few. Based on my experience teaching students from these and similar majors, I argue that the field of environmental ethics has much to teach these students. They come to me with pent-up questions and a feeling that more is needed to fully engage in their subjects, and (...)
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  • Learning, evolvability and exploratory behaviour: extending the evolutionary reach of learning.Rachael L. Brown - 2013 - Biology and Philosophy 28 (6):933-955.
    Traditional accounts of the role of learning in evolution have concentrated upon its capacity as a source of fitness to individuals. In this paper I use a case study from invasive species biology—the role of conditioned taste aversion in mitigating the impact of cane toads on the native species of Northern Australia—to highlight a role for learning beyond this—as a source of evolvability to populations. This has two benefits. First, it highlights an otherwise under-appreciated role for learning in evolution that (...)
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  • Rethinking Behavioural Evolution.Rachael L. Brown - 2014 - In Gillian Barker, Eric Desjardins & Trevor Pearce (eds.), Entangled Life: Organism and Environment in the Biological and Social Sciences. Dordrecht: Springer.
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  • Culture in humans and other animals.Grant Ramsey - 2013 - Biology and Philosophy 28 (3):457-479.
    The study of animal culture is a flourishing field, with culture being recorded in a wide range of taxa, including non-human primates, birds, cetaceans, and rodents. In spite of this research, however, the concept of culture itself remains elusive. There is no universally assented to concept of culture, and there is debate over the connection between culture and related concepts like tradition and social learning. Furthermore, it is not clear whether culture in humans and culture in non-human animals is really (...)
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  • Imitation explains the propagation, not the stability of animal culture.Dan Sperber - unknown
    For acquired behaviour to count as cultural, two conditions must be met: it must propagate in a social group, and it must remain stable across generations in the process of propagation. It is commonly assumed that imitation is the mechanism that explains both the spread of animal culture and its stability. We review the literature on transmission chain studies in chimpanzees (Pan troglodytes) and other animals, and we use a formal model to argue that imitation, which may well play a (...)
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  • Animal innovation defined and operationalized.Grant Ramsey, Meredith L. Bastian & Carel van Schaik - 2007 - Behavioral and Brain Sciences 30 (4):393-407.
    Innovation is a key component of most definitions of culture and intelligence. Additionally, innovations may affect a species' ecology and evolution. Nonetheless, conceptual and empirical work on innovation has only recently begun. In particular, largely because the existing operational definition (first occurrence in a population) requires long-term studies of populations, there has been no systematic study of innovation in wild animals. To facilitate such study, we have produced a new definition of innovation: Innovation is the process that generates in an (...)
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  • The elephant in the room: What matters cognitively in cumulative technological culture.François Osiurak & Emanuelle Reynaud - 2020 - Behavioral and Brain Sciences 43:e156.
    Cumulative technological culture (CTC) refers to the increase in the efficiency and complexity of tools and techniques in human populations over generations. A fascinating question is to understand the cognitive origins of this phenomenon. Because CTC is definitely a social phenomenon, most accounts have suggested a series of cognitive mechanisms oriented toward the social dimension (e.g., teaching, imitation, theory of mind, and metacognition), thereby minimizing the technical dimension and the potential influence of non-social, cognitive skills. What if we have failed (...)
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  • (2 other versions)The British Journal for the Philosophy of Science | Vol 75, No 1.Mathieu Charbonneau - 2019 - British Journal for the Philosophy of Science 71 (4):1209-1233.
    A leading idea of cultural evolutionary theory is that for human cultures to undergo evolutionary change, cultural transmission must generally serve as a high-fidelity copying process. In analogy to genetic inheritance, the high fidelity of human cultural transmission would act as a safeguard against the transformation and loss of cultural information, thus ensuring both the stability and longevity of cultural traditions. Cultural fidelity would also serve as the key difference-maker between human cumulative cultures and non-human non-cumulative traditions, explaining why only (...)
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  • A Diverse and Flexible Teaching Toolkit Facilitates the Human Capacity for Cumulative Culture.Emily R. R. Burdett, Lewis G. Dean & Samuel Ronfard - 2018 - Review of Philosophy and Psychology 9 (4):807-818.
    Human culture is uniquely complex compared to other species. This complexity stems from the accumulation of culture over time through high- and low-fidelity transmission and innovation. One possible reason for why humans retain and create culture, is our ability to modulate teaching strategies in order to foster learning and innovation. We argue that teaching is more diverse, flexible, and complex in humans than in other species. This particular characteristic of human teaching rather than teaching itself is one of the reasons (...)
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  • (1 other version)Reconstructing the social constructionist view of emotions: from language to culture, including nonhuman culture.Martin Aranguren - 2016 - Journal for the Theory of Social Behaviour 46 (4).
    The thesis of social constructionism is that emotions are shaped by culture and society. I build on this insight to show that existing social constructionist views of emotions, while providing valid research methods, overly restrict the scope of the social constructionist agenda. The restriction is due to the ontological assumption that social construction is indissociable from language. In the first part, I describe the details of the influential social constructionist views of Averill and Harré. Drawing on recent theorizing in psychology, (...)
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  • Cultural learning: Are there functional consequences?Marc D. Mauser - 1993 - Behavioral and Brain Sciences 16 (3):524-524.
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  • Cultural transmission is more than cultural learning.Peter Midford - 1993 - Behavioral and Brain Sciences 16 (3):529-530.
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  • Whence the motive for collaboration?John Collier - 1993 - Behavioral and Brain Sciences 16 (3):517-518.
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  • Entangled Life: Organism and Environment in the Biological and Social Sciences.Gillian Barker, Eric Desjardins & Trevor Pearce (eds.) - 2014 - Dordrecht: Springer.
    Despite the burgeoning interest in new and more complex accounts of the organism-environment dyad by biologists and philosophers, little attention has been paid in the resulting discussions to the history of these ideas and to their deployment in disciplines outside biology—especially in the social sciences. Even in biology and philosophy, there is a lack of detailed conceptual models of the organism-environment relationship. This volume is designed to fill these lacunae by providing the first multidisciplinary discussion of the topic of organism-environment (...)
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  • Primate Culture and Social Learning.Andrew Whiten - 2000 - Cognitive Science 24 (3):477-508.
    The human primate is a deeply cultural species, our cognition being shaped by culture, and cultural transmission amounting to an “epidemic of mental representations” (Sperber, 1996). The architecture of this aspect of human cognition has been shaped by our evolutionary past in ways that we can now begin to discern through comparative studies of other primates. Processes of social learning (learning from others) are important for cognitive science to understand because they are cognitively complex and take many interrelated forms; they (...)
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  • Culture and cognitive science.Jesse Prinz - forthcoming - Stanford Encyclopedia of Philosophy.
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  • On the concept of animal innovation and the challenge of studying innovation in the wild.Grant Ramsey, Meredith L. Bastian & Carel van Schaik - 2007 - Behavioral and Brain Sciences 30 (4):425-432.
    The commentaries have both drawn out the implications of, and challenged, our definition and operationalization of innovation. In this response, we reply to these concerns, discuss the differences between our operationalization and the preexisting operationalization if innovation, and make suggestions for the advancement of the challenging and exciting field of animal innovation.
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  • Hominid cultural transmission and the evolution of language.Laureano Castro, Alfonso Medina & Miguel A. Toro - 2004 - Biology and Philosophy 19 (5):721-737.
    This paper presents the hypothesis that linguistic capacity evolved through the action of natural selection as an instrument which increased the efficiency of the cultural transmission system of early hominids. We suggest that during the early stages of hominization, hominid social learning, based on indirect social learning mechanisms and true imitation, came to constitute cumulative cultural transmission based on true imitation and the approval or disapproval of the learned behaviour of offspring. A key factor for this transformation was the development (...)
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  • All Innovations are Equal, but Some More than Others: (Re)integrating Modification Processes to the Origins of Cumulative Culture.Mathieu Charbonneau - 2015 - Biological Theory 10 (4):322-335.
    The cumulative open-endedness of human cultures represents a major break with the social traditions of nonhuman species. As traditions are altered and the modifications retained along the cultural lineage, human populations are capable of producing complex traits that no individual could have figured out on its own. For cultures to produce increasingly complex traditions, improvements and modifications must be kept for the next generations to build upon. High-fidelity transmission would thus act as a ratchet, retaining modifications and allowing the historical (...)
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  • Primatologia, culturas não humanas e novas alteridades.Eliane Sebeika Rapchan & Walter Alves Neves - 2014 - Scientiae Studia 12 (2):309-329.
    De modo semelhante aos rompantes etnocêntricos de uma cultura humana frente a outras, as relações entre humanos e primatas não humanos incluem um estranhamento pontuado por atração e repulsa, identificação e diferença. Ciência, arte e mitologia são a expressão viva e atualizada disso. Desde 1960, a primatologia destaca-se nesse cenário por contribuir significativamente na revisão das definições sobre o comportamento dos primatas e, consequentemente, na redefinição do humano ao apresentar a polêmica proposição de existência de "culturas" entre animais não humanos. (...)
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  • Predispositions to cultural learning in young infants.Colwyn Trevarthen - 1993 - Behavioral and Brain Sciences 16 (3):534-535.
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  • Are children with autism acultural?Simon Baron-Cohen - 1993 - Behavioral and Brain Sciences 16 (3):512-513.
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  • Cultural learning.Michael Tomasello, Ann Cale Kruger & Hilary Horn Ratner - 1993 - Behavioral and Brain Sciences 16 (3):495-511.
    This target article presents a theory of human cultural learning. Cultural learning is identified with those instances of social learning in which intersubjectivity or perspective-taking plays a vital role, both in the original learning process and in the resulting cognitive product. Cultural learning manifests itself in three forms during human ontogeny: imitative learning, instructed learning, and collaborative learning – in that order. Evidence is provided that this progression arises from the developmental ordering of the underlying social-cognitive concepts and processes involved. (...)
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  • The Evolved Apprentice Model: Scope and Limits. [REVIEW]Kim Sterelny - 2013 - Biological Theory 8 (1):37-43.
    Downes, Gerrans, and Sutton all raise important issues for the account of human social learning and cooperation developed in The Evolved Apprentice. Downes suggests that I have bought too uncritically into the view that hunting was economically critical to forager life; I remain unpersuaded, while conceding something to the alternative view that hunting was signaling. Downes also suggests that I consider extending the evolved apprentice model to contemporary issues in social epistemology; I wonder whether that might make the model so (...)
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  • Evidence for Teaching in an Australian Songbird.Hollis Taylor - 2021 - Frontiers in Psychology 12:593532.
    Song in oscine birds (as in human speech and song) relies upon the rare capacity of vocal learning. Transmission can be vertical, horizontal, or oblique. As a rule, memorization and production by a naïve bird are not simultaneous: the long-term storage of song phrases precedes their first vocal rehearsal by months. While a wealth of detail regarding songbird enculturation has been uncovered by focusing on the apprentice, whether observational learning can fully account for the ontogeny of birdsong, or whether there (...)
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  • Towards a Non-human Speciophilosophy.Enrico Giannetto - 2020 - Ethics in Progress 11 (2):9-30.
    After the publication of Jaques Derrida’s book, L’animal que donc je suis, anti-speciesism has been looking for a theoretical foundation for its ethical content. In my opinion, the defect of all these philosophical perspectives is that they still reduce animals to objects of human philosophy. Here, I develop a new framework in which animals are considered as subjects of their own philosophy. In analogy to the concept of ethnophilosophy, the concept of speciophilosophy is here introduced. The different ways of thinking (...)
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  • Cognitive Systems of Human and Non-human Animals: At the Crossroads of Phenomenology, Ethology and Biosemiotics.Filip Jaroš & Matěj Pudil - 2020 - Biosemiotics 13 (2):155-177.
    The article aims to provide a general framework for assessing and categorizing the cognitive systems of human and non-human animals. Our approach stems from biosemiotic, ethological, and phenomenological investigations into the relations of organisms to one another and to their environment. Building on the analyses of Merleau-Ponty and Portmann, organismal bodies and surfaces are distinguished as the base for sign production and interpretation. Following the concept of modelling systems by Sebeok, we develop a concentric model of human and non-human animal (...)
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  • Introduction: Technologies of the Mind.Niels Johannsen, Andreas Roepstorff & John McGraw - 2014 - Journal of Cognition and Culture 14 (5):335-343.
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  • An Updated Evolutionary Research Programme for the Evolution of Language.Francesco Suman - 2018 - Topoi 37 (2):255-263.
    Language evolution, intended as an open problem in the evolutionary research programme, will be here analyzed from the theoretical perspective advanced by the supporters of the Extended Evolutionary Synthesis. Four factors and two associated concepts will be matched with a selection of critical examples concerning genus Homo evolution, relevant for the evolution of language, such as the evolution of hominin life-history traits, the enlargement of the social group, increased cooperation among individuals, behavioral change and innovations, heterochronic modifications leading to increased (...)
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  • A social anthropological view.Tim Ingold - 1993 - Behavioral and Brain Sciences 16 (3):526-527.
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  • Did Human Culture Emerge in a Cultural Evolutionary Transition in Individuality?Dinah R. Davison, Claes Andersson, Richard E. Michod & Steven L. Kuhn - 2021 - Biological Theory 16 (4):213-236.
    Evolutionary Transitions in Individuality have been responsible for the major transitions in levels of selection and individuality in natural history, such as the origins of prokaryotic and eukaryotic cells, multicellular organisms, and eusocial insects. The integrated hierarchical organization of life thereby emerged as groups of individuals repeatedly evolved into new and more complex kinds of individuals. The Social Protocell Hypothesis proposes that the integrated hierarchical organization of human culture can also be understood as the outcome of an ETI—one that produced (...)
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  • Social Learning and Innovation in Adolescence.Bonnie Hewlett - 2021 - Human Nature 32 (1):239-278.
    This paper examines how innovative skills and knowledge are transmitted and acquired among adolescents in two hunter-gatherer communities, the Aka of southern Central African Republic and the Chabu of southwestern Ethiopia. Modes of transmission and processes of social learning are addressed. Innovation as well as social learning have been hypothesized to be key features of human cumulative culture, enhancing the fitness and survival of individuals in diverse environments. The innovation literature indicates adult males are more innovative than children and female (...)
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  • Do as I say and as I do: Imitation, pedagogy, and cumulative culture.Ellen Fridland - 2018 - Mind and Language 33 (4):355-377.
    Several theories, which attempt to give an account of cumulative culture, emphasize the importance of high‐fidelity transmission mechanisms as central to human learning. These high‐fidelity transmission mechanisms are thought to account for the ratchet effect, that is, the capacity to inherit modified or improved knowledge and skills rather than having to develop one's skills from the ground up via individual learning. In this capacity, imitation and teaching have been thought to occupy a special place in the explanation of cumulative culture (...)
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  • Common minds, uncommon thoughts: a philosophical anthropological investigation of uniquely human creative behavior, with an emphasis on artistic ability, religious reflection, and scientific study.Johan De Smedt - unknown
    The aim of this dissertation is to create a naturalistic philosophical picture of creative capacities that are specific to our species, focusing on artistic ability, religious reflection, and scientific study. By integrating data from diverse domains within a philosophical anthropological framework, I have presented a cognitive and evolutionary approach to the question of why humans, but not other animals engage in such activities. Through an application of cognitive and evolutionary perspectives to the study of these behaviors, I have sought to (...)
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  • Instructed and cooperative learning in human evolution.Thomas Wynn - 1993 - Behavioral and Brain Sciences 16 (3):539-540.
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  • Social-emotional and auto-operational roots of cultural (peer) learning.Stein Braten - 1993 - Behavioral and Brain Sciences 16 (3):515-515.
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  • The Evolutionary Rationale for Consciousness.Bjørn Grinde - 2013 - Biological Theory 7 (3):227-236.
    To answer the question of why we have consciousness, I propose the following evolutionary trajectory leading to this feature: Nervous systems appeared for the purpose of orchestrating behavior. As a rule of thumb the challenges facing an animal concern either approach or avoidance. These two options were originally hard-wired as reflexes. Improvements in adaptability of response came with an expansion of the computational aspect of the system and a concomitant shift from simple reflexes to instinctual behavior, learning, and eventually, feelings. (...)
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  • Social learning and teaching in chimpanzees.Richard Moore - 2013 - Biology and Philosophy 28 (6):879-901.
    There is increasing evidence that some behavioural differences between groups of chimpanzees can be attributed neither to genetic nor to ecological variation. Such differences are likely to be maintained by social learning. While humans teach their offspring, and acquire cultural traits through imitative learning, there is little evidence of such behaviours in chimpanzees. However, by appealing only to incremental changes in motivation, attention and attention-soliciting behaviour, and without expensive changes in cognition, we can hypothesise the possible emergence of imitation and (...)
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  • (1 other version)Do we “acquire” culture or vice versa?Jerome Bruner - 1993 - Behavioral and Brain Sciences 16 (3):515-516.
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