{"id":1454,"date":"2021-07-10T18:46:41","date_gmt":"2021-07-10T15:46:41","guid":{"rendered":"https:\/\/rev-antropologieurbana.ro\/?p=1454"},"modified":"2024-01-23T13:22:57","modified_gmt":"2024-01-23T11:22:57","slug":"mecanismele-culturii-o-perspectiva-evolutionista","status":"publish","type":"post","link":"https:\/\/rev-antropologieurbana.ro\/ro\/2021\/07\/10\/mecanismele-culturii-o-perspectiva-evolutionista\/","title":{"rendered":"Mecanismele culturii. O perspectiv\u0103 evolu\u021bionist\u0103"},"content":{"rendered":"\r\n<p>Genetica, epigenetica, psihologia \u0219i antropologia cerceteaz\u0103 dimensiunile multiple ale evolu\u021biei, \u00een care opereaz\u0103 mecanismele transmiterii informa\u021biei genetice sau culturale.<\/p>\r\n\r\n\r\n\r\n<p>Noi studii din domeniul epigeneticii relev\u0103 faptul c\u0103 experien\u021bele str\u0103mo\u0219ilor no\u0219tri pot avea un efect asupra vie\u021bii noastre, sub forma \u201etransmiterii transgenera\u021bionale a informa\u021biilor de mediu\u201d. Genele sufer\u0103 muta\u021bii cauzate de schimb\u0103rile de mediu, iar mo\u0219tenirea genetic\u0103 se schimb\u0103 odat\u0103 cu acestea. Spre exemplu, o perioad\u0103 de stres excesiv poate fi ad\u0103ugat\u0103 genomului, sub forma unui strat suplimentar de informa\u021bii care este plasat deasupra secven\u021belor ADN.<\/p>\r\n\r\n\r\n\r\n<p>Dac\u0103 cercet\u0103rile din domeniul epigeneticii pot fi cuantificate prin metode cantitative, transmiterea informa\u021biei culturale de la o genera\u021bie la alta scap\u0103 rigorii \u0219i devine un subiect intens dezb\u0103tut de profesioni\u0219ti din diferite domenii, care \u00ee\u0219i aduc aportul la teoria culturii.<\/p>\r\n\r\n\r\n\r\n<p>Acum aproape jum\u0103tate de secol, etologul \u0219i biologul evolu\u021bionist Richard Dawkins populariza \u00een lucrarea sa controversat\u0103 \u201cGena egoist\u0103\u201d dou\u0103 teorii: \u201eegoismul\u201d genetic \u0219i conceptul de \u201ememe\u201d sau difuziunea memetic\u0103.<\/p>\r\n\r\n\r\n\r\n<p>\u00cen timp ce dezbaterea din jurul genei egoiste a fost tran\u0219at\u0103, prin repudierea reduc\u021bionismului v\u0103zut drept inadecvat pentru lumea complex\u0103 a biologiei, discu\u021biile generate de tema difuziunii memetice au devenit productive, mai ales pentru studierea culturii.<\/p>\r\n\r\n\r\n\r\n<p>Pentru Dawkins memele sunt unit\u0103\u0163i de transmitere cultural\u0103 analoage genelor, doar c\u0103 \u00een cazul memelor nu se transmite informa\u0163ie genetic\u0103 ci informa\u0163ie cultural\u0103. Memele nu sunt entit\u0103\u0163i empirice dar pot fi identificate prin efectele pe care le produc. Sunt purtate de vehicule precum c\u0103r\u0163ile, lucr\u0103rile de art\u0103, uneltele sau pove\u015ftile \u0219i depind de \u00eentruparea lor \u00een artefacte.<\/p>\r\n\r\n\r\n\r\n<p>Perspectivele dezvoltate ulterior \u00een lucr\u0103rile lui Daniel Dennett sau Susan Blackmore completeaz\u0103 abordarea evolu\u0163ionist\u0103 a transmiterii informa\u0163iei de la subiect c\u0103tre lume \u015fi \u00eenapoi la subiect, iar mecanismul de transmitere desemnat este imita\u0163ia.<\/p>\r\n\r\n\r\n\r\n<p>\u201eReprezent\u0103rile mentale sunt transmise atunci c\u00e2nd un individ observ\u0103 comportamentul unui alt individ \u0219i \u00eencearc\u0103 s\u0103-\u0219i \u00eensu\u0219easc\u0103 reprezentarea care a condi\u021bionat acel comportament. Acest proces nu este perfect \u00eens\u0103 majoritatea oamenilor au o tendin\u021b\u0103 psihologic\u0103 c\u0103tre transmitere conform\u0103. O astfel de transmitere corecteaz\u0103 erorile din proces. De\u021binerea unei \u00eendem\u00e2n\u0103ri, succesul \u0219i prestigiul transform\u0103 oamenii \u00een agen\u021bi de copiat \u0219i imitat.\u201d<\/p>\r\n\r\n\r\n\r\n<p>Susan Blackmore sus\u021bine faptul c\u0103 memele, care sufer\u0103 muta\u021bii de la individ la individ, dob\u00e2ndesc capacitatea de a transforma indivizii \u00een \u201ema\u0219ini de meme\u201d, asigur\u00e2ndu-\u0219i astfel \u00a0perpetuarea. Teoria memelor este foarte apreciat\u0103 de cercet\u0103torii care adopt\u0103 o abordare epidemiologic\u0103 a r\u0103sp\u00e2ndirii informa\u021biilor, unele idei devenind mai \u201econtagioase\u201d dec\u00e2t altele.<\/p>\r\n\r\n\r\n\r\n<p>Dawkins puncta \u00een finalul c\u0103r\u021bii care i-a adus notorietatea c\u0103 \u00eentr-o societate a c\u0103rui pilon central este cultura, o persoan\u0103 nu trebuie s\u0103 aib\u0103 neap\u0103rat descenden\u021bi pentru a influen\u021ba vie\u021bile altor indivizi, chiar \u0219i dup\u0103 milenii de la moarte:<\/p>\r\n\r\n\r\n\r\n<p>\u201cDac\u0103 \u00eens\u0103 contribui\u0163i la cultura lumii, dac\u0103 ave\u0163i o idee bun\u0103, compune\u0163i o partitur\u0103 [&#8230;], scrie\u0163i o poezie, s-ar putea ca ele s\u0103 tr\u0103iasc\u0103, intacte, mult timp dup\u0103 ce genele dumneavoastr\u0103 s-au dizolvat \u00een fondul genetic. S-ar putea ca Socrate s\u0103 nu mai aib\u0103 nici m\u0103car una sau dou\u0103 gene vii \u00een lumea de ast\u0103zi, dup\u0103 cum remarca G. C. Williams, \u00eens\u0103 cui \u00eei pas\u0103? Complexelor memetice ale lui Socrate, Leonardo, Copernic \u015fi Marconi le merge \u00een continuare foarte bine.\u201d<\/p>\r\n\r\n\r\n\r\n<p>Criticii perspectivei propuse de difuziunea memetic\u0103 atac\u0103 \u00een primul r\u00e2nd \u201enatura\u201d acestor unit\u0103\u021bi de informa\u021bie precum \u0219i eficien\u021ba sau importan\u021ba lor \u00een ansamblul teoriei culturii. Memele nu sunt pentru ace\u0219tia replicatori eficien\u021bi, informa\u021bia cultural\u0103 nefiind transmis\u0103 intact asemeni genelor. \u00cen acest sens orice alt proces de transmitere cultural\u0103 care determin\u0103 replicarea fidel\u0103 sau mai pu\u021bin fidel\u0103 a cunostin\u021belor va opera asem\u0103n\u0103tor.<\/p>\r\n\r\n\r\n\r\n<p>O alt\u0103 abordare critic\u0103 aduce \u00een discu\u021bie importan\u021ba dependen\u021belor secven\u021biale presupuse de achizi\u021biile culturale, precum \u0219i variabilitatea procesului de transmitere.<\/p>\r\n\r\n\r\n\r\n<p>\u00cens\u0103\u0219i ideea de mem\u0103 a evoluat \u0219i a suportat muta\u021bii. Memele internetului de ast\u0103zi sunt o deturnare a teoriei originale. Ele con\u021bin mesaje ironice la adresa unor evenimente sau situa\u021bii din via\u021ba cotidian\u0103, devenind o satir\u0103 care taxeaz\u0103 tarele societ\u0103\u021bii. \u00a0\u00cen loc s\u0103 se r\u0103sp\u00e2ndeasc\u0103 \u00een spiritul selec\u021biei darwiniene, ele sunt alterate deliberat de creativitatea uman\u0103, muta\u021biile fiind proiectate, nu \u00eent\u00e2mpl\u0103toare.<br \/><br \/>Text&amp;foto: Alexandra Rusu<\/p>\r\n\r\n\r\n\r\n<p>Bibliografie:<\/p>\r\n\r\n\r\n\r\n<ol class=\"wp-block-list\" type=\"1\">\r\n<li>Susan Blackmore, On memes and \u201cthemes\u201d, [http:\/\/www.ted.com\/talks\/lang\/en\/susan_blackmore_on_memes_and_<\/li>\r\n<\/ol>\r\n\r\n\r\n\r\n<p>temes.html].<\/p>\r\n\r\n\r\n\r\n<ul class=\"wp-block-list\">\r\n<li>Richard Dawkins, The Selfish Gene, 1976, Oxford University Press, Oxford.<\/li>\r\n<li>Daniel Dennett, Darwin&#8217;s dangerous idea<strong>, <\/strong>\u00a0Sciences<img width=\"3\" height=\"3\" \/>35.\u00a03,<img width=\"3\" height=\"3\" \/> May 1995.<\/li>\r\n<li>Joseph Heinrich, Robert Boyd, Peter J. Richerson, Five misunderstanding about cultural evolution<em>,<\/em> Springer Science+ Business Media, LLC April 2008, 19:119-137.<\/li>\r\n<li>A. Alvarez, Techne: Research in Philosophy and Technology, 2005, vol.9, nr.2.<\/li>\r\n<\/ul>\r\n","protected":false},"excerpt":{"rendered":"<p>Genetica, epigenetica, psihologia \u0219i antropologia cerceteaz\u0103 dimensiunile multiple ale evolu\u021biei, \u00een care opereaz\u0103 mecanismele transmiterii informa\u021biei genetice sau culturale. Noi studii din domeniul epigeneticii relev\u0103 faptul c\u0103 experien\u021bele str\u0103mo\u0219ilor no\u0219tri pot avea un efect asupra vie\u021bii noastre, sub forma \u201etransmiterii transgenera\u021bionale a informa\u021biilor de mediu\u201d. Genele sufer\u0103 muta\u021bii cauzate de schimb\u0103rile de mediu, iar mo\u0219tenirea [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"off","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"categories":[1],"tags":[],"class_list":["post-1454","post","type-post","status-publish","format-standard","hentry","category-uncategorized-ro"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/rev-antropologieurbana.ro\/ro\/wp-json\/wp\/v2\/posts\/1454","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/rev-antropologieurbana.ro\/ro\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/rev-antropologieurbana.ro\/ro\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/rev-antropologieurbana.ro\/ro\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/rev-antropologieurbana.ro\/ro\/wp-json\/wp\/v2\/comments?post=1454"}],"version-history":[{"count":2,"href":"https:\/\/rev-antropologieurbana.ro\/ro\/wp-json\/wp\/v2\/posts\/1454\/revisions"}],"predecessor-version":[{"id":1935,"href":"https:\/\/rev-antropologieurbana.ro\/ro\/wp-json\/wp\/v2\/posts\/1454\/revisions\/1935"}],"wp:attachment":[{"href":"https:\/\/rev-antropologieurbana.ro\/ro\/wp-json\/wp\/v2\/media?parent=1454"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/rev-antropologieurbana.ro\/ro\/wp-json\/wp\/v2\/categories?post=1454"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/rev-antropologieurbana.ro\/ro\/wp-json\/wp\/v2\/tags?post=1454"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}