The goal of this work is to present attitudes of two contemporary authors who are in the center of the evolutionary-origin-of morality debate, that is theories of Richard Dawkins and Frans de Waal. The critical reflection of their works on this topic will center around the building blocks of morality and the supposed "moral sense", which according to the dutch primatologist humans to some extent share with some of their living evolutinary relatives. In case of Richard Dawkins we are about to review his meme theory and parasytical character of some elements of culture. Morevoer there will be presented accounts of the dual inheritance theorists, which in authors opinion can reunite both presented authors and thier attitudes, i.e. put the parasytic/independent character of memes in accordance with the building blocks of morality approach. This approach in turn can explain many phenomena of human contemporary morals and their limits. Keywords: Morality, evolution, dual inheritance theory, coevolution, memes

Selon la théorie de la double hérédité, les processus de transmission sociale des connaissances permettraient aux cultures humaines d'évoluer de manière darwinienne. On parvient à cette conclusion en inférant que, étant donné qu'une analogie profonde peut être établie entre les mécanismes de transmission génétique et ceux de transmission sociale, on devrait non seulement concevoir que les processus cognitifs d'apprentissage social constituent bel et bien un système d'hérédité distinct du système d'hérédité génétique, mais qu’il est aussi légitime, sur la base de cette même analogie, de transférer les concepts explicatifs et outils formels issus de la biologie évolutionnaire et de les adapter à l'étude des cultures humaines en vue de constituer une théorie darwinienne de l'évolution culturelle. Cette analogie de l’hérédité culturelle fait depuis longtemps l'objet de controverses tant au sein de la littérature scientifique que dans les discussions philosophiques. On ne semble pas s'entendre sur la nature même de cette analogie ni non plus sur la force de justification épistémique qu'une telle analogie donnerait à la mise en place d'une théorie darwinienne de l'évolution culturelle. Néanmoins, à travers plus de quarante années de débats, la structure de cette analogie n'a jamais été examinée en détail et on a rarement examiné l'épistémologie des inférences par analogie dans un tel contexte. L'objectif principal de la présente thèse consistera à offrir une première analyse systématique de la nature, de la structure, de la fonction et de la justification épistémique de l'analogie de l'hérédité culturelle, fondement conceptuel de la théorie de la double hérédité. En portant ici une attention particulière à la structure logique de cette analogie, on pourra constater l'ampleur de sa complexité, complexité passant souvent inaperçue dans les critiques de la théorie de la double hérédité. On défendra ici la thèse selon laquelle l'analogie de l'hérédité culturelle est en fait composée de deux analogies constitutives qui, conjointement, ouvrent la voie à la mise en place et à l’organisation d’un programme de recherche visant à mettre au point une théorie darwinienne de l’évolution culturelle. / According to the dual-inheritance theory, processes of social transmission of ideas should allow human cultures to evolve in a Darwinian fashion. This conclusion is obtained by an explanatory inference according to which a profound analogy can be established between the cognitive processes of social learning and those of genetic transmission mechanisms. Not only should we understand social learning as a genuine cultural inheritance system, distinct although complementary to the genetic inheritance system, but, on the basis of the very same analogy, it would also be legitimate to transfer and adapt the theoretical concepts, explanatory formats and formal tools of evolutionary biology to the study of cultural dynamics so as to constitute a Darwinian theory of cultural evolution. The cultural inheritance analogy has been controversial since it was first suggested. A lack of consensus amongst scientists and philosophers about the proper meaning and epistemic reach of such an analogy has impeded the acceptance that human cultures might evolve. Nonetheless, through the forty years of controversy, the structure of the cultural inheritance analogy has never been systematically scrutinized and its relevance as an epistemic foundation for theory construction seldom examined. The main objective of this dissertation is to offer a first systematic analysis of the nature, structure, function and epistemic reach of the cultural inheritance analogy as the conceptual foundation of the dual-inheritance theory. By insisting on its logical structure, it is argued here that it is a complex analogy, the complexity of which is often misunderstood by the criticisms levelled against the dual-inheritance theory. It is argued here that the cultural inheritance analogy is in fact composed of two constitutive analogies that conjointly justify and organize a Darwinian research program of cultural evolution.

Selon la théorie de la double hérédité, les processus de transmission sociale des connaissances permettraient aux cultures humaines d'évoluer de manière darwinienne. On parvient à cette conclusion en inférant que, étant donné qu'une analogie profonde peut être établie entre les mécanismes de transmission génétique et ceux de transmission sociale, on devrait non seulement concevoir que les processus cognitifs d'apprentissage social constituent bel et bien un système d'hérédité distinct du système d'hérédité génétique, mais qu’il est aussi légitime, sur la base de cette même analogie, de transférer les concepts explicatifs et outils formels issus de la biologie évolutionnaire et de les adapter à l'étude des cultures humaines en vue de constituer une théorie darwinienne de l'évolution culturelle. Cette analogie de l’hérédité culturelle fait depuis longtemps l'objet de controverses tant au sein de la littérature scientifique que dans les discussions philosophiques. On ne semble pas s'entendre sur la nature même de cette analogie ni non plus sur la force de justification épistémique qu'une telle analogie donnerait à la mise en place d'une théorie darwinienne de l'évolution culturelle. Néanmoins, à travers plus de quarante années de débats, la structure de cette analogie n'a jamais été examinée en détail et on a rarement examiné l'épistémologie des inférences par analogie dans un tel contexte. L'objectif principal de la présente thèse consistera à offrir une première analyse systématique de la nature, de la structure, de la fonction et de la justification épistémique de l'analogie de l'hérédité culturelle, fondement conceptuel de la théorie de la double hérédité. En portant ici une attention particulière à la structure logique de cette analogie, on pourra constater l'ampleur de sa complexité, complexité passant souvent inaperçue dans les critiques de la théorie de la double hérédité. On défendra ici la thèse selon laquelle l'analogie de l'hérédité culturelle est en fait composée de deux analogies constitutives qui, conjointement, ouvrent la voie à la mise en place et à l’organisation d’un programme de recherche visant à mettre au point une théorie darwinienne de l’évolution culturelle. / According to the dual-inheritance theory, processes of social transmission of ideas should allow human cultures to evolve in a Darwinian fashion. This conclusion is obtained by an explanatory inference according to which a profound analogy can be established between the cognitive processes of social learning and those of genetic transmission mechanisms. Not only should we understand social learning as a genuine cultural inheritance system, distinct although complementary to the genetic inheritance system, but, on the basis of the very same analogy, it would also be legitimate to transfer and adapt the theoretical concepts, explanatory formats and formal tools of evolutionary biology to the study of cultural dynamics so as to constitute a Darwinian theory of cultural evolution. The cultural inheritance analogy has been controversial since it was first suggested. A lack of consensus amongst scientists and philosophers about the proper meaning and epistemic reach of such an analogy has impeded the acceptance that human cultures might evolve. Nonetheless, through the forty years of controversy, the structure of the cultural inheritance analogy has never been systematically scrutinized and its relevance as an epistemic foundation for theory construction seldom examined. The main objective of this dissertation is to offer a first systematic analysis of the nature, structure, function and epistemic reach of the cultural inheritance analogy as the conceptual foundation of the dual-inheritance theory. By insisting on its logical structure, it is argued here that it is a complex analogy, the complexity of which is often misunderstood by the criticisms levelled against the dual-inheritance theory. It is argued here that the cultural inheritance analogy is in fact composed of two constitutive analogies that conjointly justify and organize a Darwinian research program of cultural evolution.

Interaction of genes and culture is crucial for human evolution. Human ethnic groups and subcultures frequently function as discrete units, and people clearly distinguish between in- group and out-group individuals on a cultural basis. This thesis aims to model the formation of distinct cultural clusters, cultural equivalents of distinct species. Historical development of theories of blending inheritance led to the formation of biometric parallels to Mendelism. Galton-Pearson model of nonparticulate inheritance with constant offspring variance, the most influential model of continuous inheritance ever formulated, was based on measurements of genetically transmitted traits. Ronald Fisher later demonstrated, that this type of inheritance directly stems from polygenic traits with additive genetic variance. Dan Sperber's metaphor of culture space allows integrating any continuous models of position inheritance into computer simulations of the evolution of culture. Most studies today, however, employ particulate models of cultural inheritance. The exceptional works of Cavalli-Sforza and Feldman pioneer the continuous models of cultural inheritance applying Galton-Pearson model to culture. Galton-Pearson inheritance is, unfortunately, not a very good model of cultural transmission. Parental...

The traditional assumption that perfumes are used only for masking of the body odour was doubted by the results of recent researches. In spite of the fact that the biological role of human body odour is very important, it is likely that perfumes are not in conflict with the body odour but there is mutual cooperation. Individuals could choose the scent which goes with their body odour instead of hiding it. In the theoretical part of this thesis I describe a dual inheritance theory, which is a basic concept for our research. We have been concerned with the interaction between biological effects of body odour and social effects of perfumes. Moreover, we have worked on the assumption that the body odour of relatives is similar. We have tested if people are better in their choice of the appropriate perfume for their relatives than for anyone else, in this case partners. Which perfume fits into which body odour was assessed by the independent evaluators of opposite sex because one of the main objectives of chemical signalling is to attract a potential partner. Surprisingly, the results of our research have shown that in the case of couples, the samples of the body odour and perfumes chosen by female partners were slightly better evaluated than the perfumes chosen by men themselves. Moreover, there were...

In recent years, there has been an increase in environmental awareness in the United States leading to steady growth in environmentally conscious consumerism. These changes have come in response to issues such as the energy crisis, climate change, exponential population growth, and rapid urbanization. This fact is further supported by environmental campaigns and the green movement. Looking to the future of green home marketing, understanding the green consumer behavior of Generation Z (GenZ) is important for environmental and business reasons. The purpose of this research is to better understand the perception of GenZ on Green Homes (GHs). The study uses the lenses of dual inheritance and normative motivation theory to explain the influence of benefits and norms related to environmentalism and sustainability on GenZ consumers’ green behavior. This study seeks to evaluate 1) GenZ’s preferences related to Green Home Features (GHFs), 3) the extent of the influence of certain barriers on the adoption of GHFs, and 3) the types of motivation (intrinsic, instrumental and non-normative) influencing GenZ towards green home consumerism. Data was collected using an online survey questionnaire exclusively at Purdue University during March – April of 2021 (IRB 2020-1414). One hundred sixteen GenZ participants responded to the survey.The findings show that these GenZ consumers prefer a certain type of GHFs over others. Additionally, based on descriptive tests of GHFs, energy-related features were the most prized features, while the least preferred was water-efficient features. Descriptive tests on barriers suggest that GenZ consumers perceive the lack of choice in selecting GHFs in their homes to be a top barrier, followed by a lack of information and the perceived effort to analyze GHFs. Inferential tests for the same indicated that GenZ consumers perceive these barriers differently. Lastly, for GenZ consumers, intrinsic and non-normative motivations significantly affect their willingness to buy GHs. The findings concur with previous studies on green consumer behavior, yet they provide a new benchmark for understanding GenZ consumer behavior on GHs and an updated view of what GHFs they prefer. This research can be used by home marketers and policy makers to study future home trends, attract more potential homeowners to GHs, and help create a sustainable environment for future generations.