Received: by alpheratz.cpm.aca.mmu.ac.uk id DAA16929 (8.6.9/5.3[ref email@example.com] for cpm.aca.mmu.ac.uk from firstname.lastname@example.org); Wed, 13 Feb 2002 03:24:56 GMT Message-ID: <006001c1b445$33346760$5e2ffea9@oemcomputer> From: "Philip Jonkers" <email@example.com> To: <firstname.lastname@example.org> References: <email@example.com> <003701c1b2b0$fa01e160$8086b2d1@teddace> Subject: Re: Words and Memes Date: Tue, 12 Feb 2002 19:16:18 -0900 Organization: Prodigy Internet Content-Type: text/plain; charset="iso-8859-1" Content-Transfer-Encoding: 7bit X-Priority: 3 X-MSMail-Priority: Normal X-Mailer: Microsoft Outlook Express 5.00.2615.200 X-Mimeole: Produced By Microsoft MimeOLE V5.00.2615.200 Sender: firstname.lastname@example.org Precedence: bulk Reply-To: email@example.com
> I read the introduction to The Meme Machine after Philip posted it. I'm
> well aware that she follows Dennett in denying the reality of the self.
> it's no wonder she fails to recognize the self-nature of memes. Blackmore
> misses the main narrative of memetics, which concerns the shifting of
> authority from human consciousness to the ideas we create. Ideas
> have no self-nature but replicate from mind to mind according to our
> intentional interactions with each other. They become memes only when
> begin replicating under their own authority.
As far as I know Blackmore only the denies the reality of the self as an
inner homunculi or `soul'. She conceives the self as a (huge) collection of
and calls it therefore appropriately the `self-plex'. In addition, if
does consider the self-nature of memes as she focusses on the interpretation
of the meme's eye view in the Meme-Machine. She even does it
to such extent that she leaves the impression of underrating the necessary
mechanism of memes having to persuade the hosts for adoption.
Perhaps you might want to read her book in full Ted, you may find that it is
more on a par with your view than you currently believe.
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