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William E Rees's avatar

Greg, this is a brilliant synthesis.

If I have a concern it is that only a small proportion of even the sub-population of people who should come to know it have sufficient understanding of the disciplines you tie together to fully ‘get’ what you are proposing. I’m not going to pretend that I am well-enough informed to be a full member of that group but you trigger enough of my little grey cells foment a few comments. Actually, I could spend the rest of the day ruminating on your ‘guide’ but will confine myself to a few points that intrigued me and, IMHO, beg further explanation.

First, you compare the PSH mechanism with biological natural selection (transmission of adaptive genes) and then with the workings of cultural evolution which “…extends this idea by examining how information, beliefs, norms, technologies, and practices are transmitted socially.” You then suggest that the PSH introduces an “additional mechanism” (for transmission) in that successful endogenous behaviours can “become encoded into institutions themselves.”

I agree that this is an extension, but it would be helpful if you could expand on how transmissible institutional structure as artifice are distinct from various ideas and technological innovations (which are also artifices). Could it not be argued that technologies and your “institutional behaviours”, once encoded, are both cultural memes as defined by Richard Dawkins’? (From memory, Dawkins described a meme, or meme complex, as a nugget of cultural ‘information’ that can be transmitted, not only between generations—like genes—but also within generations. This latter mechanism is one reason why cultural evolution advances so much more quickly that bio-evolution.)

Second, but in a similar vein, you earlier state that “PSH proposes that symbolic systems introduce an additional mechanism. Successful actors may acquire increasing influence over the structure of the game itself.”

A double-barrelled point: If we can agree that the ‘structure of the game’ is a transmissible cultural meme complex (as noted, memes can be socially constructed beliefs, technologies or institutional frameworks ) then ‘successful actors’ by adapting to and asserting influence over the structure of the game, are participating in a form of cultural transmission are they not? How is the engagement of successful actors an “additional mechanism”, i.e., different from ordinary cultural transmission?

Third, you also assert: “Once encoded, those strategies no longer depend upon the continued presence of the individuals who originally developed them. The environment becomes capable of preserving and reproducing behavioural logic across time.”

Again, I agree this is an important insight. But it would be a more crucially distinct contribution if you demonstrated how it differs significantly from the functioning of other cultural innovations and their forms of transmission. For example, once installed, the internet and its evolution is no longer dependent on its originators. Moreover, like your strategic environment, the internet environment continuously preserves, propagates and evolves its logic and induced behaviours across time.

Fourth, you argue, that “In most biological environments, organisms adapt to conditions they do not fundamentally control. A deer cannot redesign predation. A tree cannot legislate changes to the climate. A wolf cannot alter the ecological principles governing the forest. Human symbolic systems introduce a profoundly different dynamic. Successful actors may acquire influence over the rules governing future participation.”

Now, again, there is a truly important insight here but, IMHO, it needs to be shaped and nuanced to stand out. It is true that deer cannot redesign predation; neither can a wolf alter ecological principles. However, remove the wolf population (or introduce a wolf population to a new habitat) and the structure, function, species composition, energy flows etc., of affected ecosystems will change dramatically. In short, one could argue that successful keystone actors acquire massive influence over the rules governing future participation, not only of the wolves, but of other species. So, how does the dynamic within human symbolic systems differ “profoundly”? Is it basically a question of self-conscious manipulation and purposeful influencing? These would be uniquely human attributes.

Fifth, in discussing neoliberalism as an example, of PSH at work, you suggest (accurately) that “…it may function as an environment that disproportionately rewards behavioural architectures optimized for symbolic competition while simultaneously weakening the influence of empathic, reciprocal, and communal constraints. In this sense, PSH attempts to provide a selection-based explanation for why certain institutional forms repeatedly emerge, stabilize, and expand.”

Again, I can agree but with the proviso that the architecture of ‘certain institutional forms’ repeats, in part, because of innate behaviours of human beings in large populations or large-scale societies—there will always be some people predisposed to exploit the architecture opaque institutions within human societies in repeatable ways, eventually enabling them to self-produce to just as you describe.

(In passing, this reminds me of the notion of ‘autopoiesis’ as advanced by Maturana and Varella. Complex living systems are self-referencing and self-producing – they are governed by endogenous rules that result in continuous self-replication and resistance to external pressures.)

Sixth, you show that “At this point, selection no longer operates exclusively on individuals. It begins operating on architectures. This represents another major extension of evolutionary thinking. Traditional evolutionary theory focuses on organisms competing within environments. PSH proposes that symbolic systems create environments capable of competing through their underlying rule structures.”

Again, I’m not so sure the distinction is that clear cut (to put it another way, you need to show why you think it is so clear cut). The idea that ‘symbolic systems’ become object of selection based on underlying rule structures is arguably analogous to the notion in evolutionary biology of group selection (see particularly David Sloan Wilson’s ‘multi-level selection theory’). As I understand it, Wilson argues that different groups can have unique behavioural and structural properties not expressed at the level of members individuals so that groups per se may become objects of natural selection. Again, the issue for the PSH is to make clarify its unique character-- what makes it a novel idea different from Sloan Wilson’s macro-level group selection, for example?

Seventh; I am intrigued by your assertion that “This is the deeper significance of institutional memory within the PSH framework. Institutions are not merely systems of coordination. They are evolutionary storage devices. They preserve successful strategies across generations and transmit them through symbolic rather than biological inheritance.”

Brilliant! And to me it begs a question about the following involution: have the the ‘heritable’ symbolic institutional structures (‘storage devices’) begun to feedback on the genetic profile of human participants over the course of human social/civilizational evolution? Is there an interaction between institutional and biological inheritance? Do our abstracted symbolic environments select for particular genotypes? In particular, is the proportion of dark triad personalities in human populations very gradually increasing?

Eighth, you argue that “If symbolic systems preserve and amplify behavioural logics across generations, then collapse can no longer be understood solely as a problem of resources, energy, complexity, or ecological limits. It must also be understood as a problem of selection.”

Absolutely and double-layered! This says to me that selection operates to favour fundamentally unsustainable institutional architectures (macro-level) which are, in turn, the product of innate (micro-level) human behavioural characteristics. In other words, PSH is a macro-level phenomenon that springs from the micro-level phenomenon that I called the ‘human maladaptation syndrome’: H. sapiens does not generate stable, sustainable societies because H. sapiens cannot generate stable, sustainable societies. It is simply not in us to be sustainable! (see: https://reeswilliame.substack.com/p/civilization-and-the-human-maladaptation in which I riff on some of your earlier posts).

Ninth, you observe that “Entire societies become organized around the avoidance of short-horizon losses. The immediate penalties associated with slowing down consistently outweigh the delayed benefits associated with ecological recovery, regeneration, or reduced throughput.”

I agree absolutely, and point out that this is the essence of temporal, social and spatial discounting. Humans favour the certain, comfortable here and now and personal relatives and friends over all alternatives. Politicians therefore much prefer to risk imposing uncertain harm on future generations of strangers in distant lands than impose definite economic grief today on their relatives, friends and constituents within their home countries.

Tenth, you note that “This distinction is important because adaptive success and long-term viability are not necessarily the same thing.”

This is an absolutely crucial point (also reflected in the human maladaptation syndrome.) Why so? As you say, “The consequence is profound. Strategies can become highly successful within the symbolic game while simultaneously degrading the underlying ecological, social, and institutional substrates upon which that game depends.

All I can say is “Yes!!” this nails down MTI culture’s (un)sustainability predicament.

That’s all for now. Thanks for a morning of engaging deep-think and rumination!

Marion Troia's avatar

This is a great supplement to the book, where I am now in chapter 2. I haven't finished reading this overview yet but plan to print it out and fold it into the book in lieu of a table of contents. As an 'early' reader may I suggest that you think about having either an index and/or of a table of key terms in a later edition? An example of what can be done in a text for readers unfamiliar with a new theory, is an ecological monograph, by Erle Ellis entitled "Ecology in the Anthropocene Biosphere' published as an ESA (Ecology Society of America) Centennial Paper in 2015. Forgive me for this suggestion; back in the day I taught (and also supervised students on) academic writing so I'm saddled with the professional habit of focussing on textual elements.

Further I wish you would send the PSH book to Dr. Nafeez Ahmed. I expect you know his work. Just in case you don't, he is a serious and important analist of 'collapse' with several highly regarded books and many articles. Recently he has aligned with the techno-optimist side, starting with Toby Siba's RethinkX a couple of years ago.

You can find him on Substack at 'The Age of Transformation'. He strongly applies Holling's CAS framework without ever, as far as I know, referring to D.S. Wilson's distinction of CAS1 and CAS2. He would benefit from reading about the PSH. Thanks again for your serious and valuable contribution.

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