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质疑利他主义的文化进化。

Questioning the cultural evolution of altruism.

机构信息

CNRS UMR7206 Eco-anthropologie et ethnobiologie, MNHN, Université Paris Diderot, F75005 Paris, France.

出版信息

J Evol Biol. 2011 Dec;24(12):2531-42. doi: 10.1111/j.1420-9101.2011.02398.x. Epub 2011 Oct 13.

Abstract

The evolutionary foundations of helping among nonkin in humans have been the object of intense debates in the past decades. One thesis has had a prominent influence in this debate: the suggestion that genuine altruism, strictly defined as a form of help that comes at a net fitness cost for the benefactor, might have evolved owing to cultural transmission. The gene-culture coevolution literature is wont to claim that cultural evolution changes the selective pressures that normally act to limit the emergence of altruistic behaviours. This paper aims to recall, however, that cultural transmission yields altruism only to the extent that it relies on maladaptive mechanisms, such as conformist imitation and (in some cases) payoff-biased transmission. This point is sometimes obscured in the literature by a confusion between genuine altruism, maladaptive by definition, and mutualistic forms of cooperation, that benefit all parties in the long run. Theories of cultural altruism do not lift the selective pressures weighing on strictly altruistic actions; they merely shift the burden of maladaptation from social cognition to cultural transmission.

摘要

在过去的几十年里,人类中非亲属间帮助的进化基础一直是激烈争论的对象。在这场辩论中,有一个论点产生了重要影响:即真正的利他主义(严格定义为对施惠者的净适应度造成成本的帮助形式)可能是由于文化传播而进化的。基因-文化共同进化文献倾向于声称,文化进化改变了通常作用于限制利他行为出现的选择压力。然而,本文旨在提醒人们,只有当文化传播依赖于适应不良的机制,如从众模仿和(在某些情况下)收益偏差传播时,文化传播才会产生利他主义。这一点在文献中有时会被混淆,因为真正的利他主义(根据定义是适应不良的)和互利合作形式之间存在混淆,从长远来看,互利合作形式对所有各方都有利。文化利他主义理论并没有减轻严格利他行为所承受的选择压力;它们只是将适应不良的负担从社会认知转移到了文化传播上。

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