Re: Labels for memes

From: Robin Faichney (robin@reborntechnology.co.uk)
Date: Tue Jan 30 2001 - 19:42:02 GMT

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    Date: Tue, 30 Jan 2001 19:42:02 +0000
    To: memetics@mmu.ac.uk
    Subject: Re: Labels for memes
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    In-Reply-To: <JJEIIFOCALCJKOFDFAHBOEHOCDAA.richard@brodietech.com>; from richard@brodietech.com on Tue, Jan 30, 2001 at 09:46:53AM -0800
    From: Robin Faichney <robin@reborntechnology.co.uk>
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    On Tue, Jan 30, 2001 at 09:46:53AM -0800, Richard Brodie wrote:
    > Robin,

    Richard!

    > As you know, there is no way to prove that a definition is correct. You just
    > have to bite the bullet and choose what definitions you're going to use.

    Some definitions are more logically coherent than others. See below.

    > Dawkins and Dennett chose the definition of meme that focuses on its
    > existence as a replicator dwelling in a mind.

    I noticed you sidestepped my request that you give a citation to back up
    your claim that Dennett retracted his previous statement that memes have
    one phase of their existence outside the brain.

    > By this definition, behaviors,
    > artifacts, and encodings of messages are vehicles for the transmission of
    > memes from one mind to another, but not memes themselves.

    That is logically incoherent, and this is why: memes are items of
    information. They are patterns, configurations of stuff, not stuff
    in themselves. Were they things, actual stuff, to view them as being
    confined to some particular place would make sense, but they're not, and
    it doesn't. Where information is transmitted, that information is _not_
    normally seen as existing only at each end of the transmission chain.
    In fact, to do so is incoherent. No matter how complex its encoding, it
    exists throughout the chain (at some point in time). It _has_ to do so,
    in order to make it from one end to the other. We are not talking about
    things, which can be disassembled and reassembled, either from the same
    parts or from identical ones. That kind of consideration is meaningless
    when what we're talking about is items of information. Transformation of
    information is encoding, and in encoded form, memes exist in patterns
    of behaviour. It's that simple. I can't help the facts that Dawkins
    doesn't view it this way, and we're not sure how Dennett views it now.
    Unless you can come up with a criticism that goes beyond "mine is the
    Dawkins/Dennett definition and your's is not" you'll have absolutely no
    influence upon me, and little, I suspect, upon anyone else here.

    > It's certainly possible to develop self-consistent theories with other
    > definitions. For instance, when I started researching Virus of the Mind I
    > thought a meme should be any replicator at all. Then I realized that would
    > include genes! I began to see why Dawkins and Dennett had both refined their
    > views,

    I asked you to prove that, for Dennett.

    > seeing it was useful to have a word referring specifically to mental
    > replicators...

    This is irrelevant. I'm not saying other replicators should be considered
    memes, I'm saying imitated patterns of behaviour are identical with your
    "mental replicators". Given an understanding of information, these are
    precisely the same thing. And unless you deny that these are items of
    information -- or just fall back on your argument from authority while
    failing to address the actual issues -- you can't deny that.

    -- 
    Robin Faichney
    robin@reborntechnology.co.uk
    

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