Cultural macroevolution matters

Language follows a distinct mode of extra-genomic evolution

As one of the most specific, yet most diverse of human behaviors, language is shaped by both genomic and extra-genomic evolution. Sharing methods and models between these modes of evolution has significantly advanced our understanding of language and inspired generalized theories of its evolution. Progress is hampered, however, by the fact that the extra-genomic evolution of languages, i.e. linguistic evolution, maps only partially to other forms of evolution. Contrasting it with the biological evolution of eukaryotes and the cultural evolution of technology as the best understood models, we show that linguistic evolution is special by yielding a stationary dynamic rather than stable solutions, and that this dynamic allows the use of language change for social differentiation while maintaining its global adaptiveness. Linguistic evolution furthermore differs from technological evolution by requiring vertical transmission, allowing the reconstruction of phylogenies; and it differs from eukaryotic biological evolution by foregoing a genotype vs phenotype distinction, allowing deliberate and biased change. Recognising these differences will improve our empirical tools and open new avenues for analyzing how linguistic, cultural, and biological evolution interacted with each other when language emerged in the hominin lineage. Importantly, our framework will help to cope with unprecedented scientific and ethical challenges that presently arise from how rapid cultural evolution impacts language, most urgently from interventional clinical tools for language disorders, potential epigenetic effects of technology on language, artificial intelligence and linguistic communicators, and global losses of linguistic diversity and identity. Beyond language, the distinctions made here allow identifying variation in other forms of biological and cultural evolution, developing new perspectives for empirical research.

Cultural evolution: A review of theoretical challenges

The rapid growth of cultural evolutionary science, its expansion into numerous fields, its use of diverse methods, and several conceptual problems have outpaced corollary developments in theory and philosophy of science. This has led to concern, exemplified in results from a recent survey conducted with members of the Cultural Evolution Society, that the field lacks 'knowledge synthesis', is poorly supported by 'theory', has an ambiguous relation to biological evolution and uses key terms (e.g. 'culture', 'social learning', 'cumulative culture') in ways that hamper operationalization in models, experiments and field studies. Although numerous review papers in the field represent and categorize its empirical findings, the field's theoretical challenges receive less critical attention even though challenges of a theoretical or conceptual nature underlie most of the problems identified by Cultural Evolution Society members. Guided by the heterogeneous 'grand challenges' emergent in this survey, this paper restates those challenges and adopts an organizational style requisite to discussion of them. The paper's goal is to contribute to increasing conceptual clarity and theoretical discernment around the most pressing challenges facing the field of cultural evolutionary science. It will be of most interest to cultural evolutionary scientists, theoreticians, philosophers of science and interdisciplinary researchers.

Exosomal miR-181d-5p Derived from Rapamycin-Conditioned MDSC Alleviated Allograft Rejection by Targeting KLF6

Immune rejection and side effects of long-term administration of immunosuppressants are the two major obstacles to allograft acceptance and tolerance. The immunosuppressive extracellular vesicles (EVs)-based approach has been proven to be effective in treating autoimmune/inflammatory disorders. Herein, the anti-rejection advantage of exosomes (Rapa-Exo) from rapamycin-conditioned myeloid-derived suppressor cells (MDSCs) over exosomes (Exo-Nor) from the untreated MDSCs is shown. The exosomal small RNA sequencing and loss-of-function assays reveal that the anti-rejection effect of Rapa-Exo functionally relies on miR-181d-5p. Through target prediction and double-luciferase reporter assay, Kruppel-like factor (KLF) 6 is identified as a direct target of miR-181d-5p. Finally, KLF6 knockdown markedly resolves inflammation and prolongs the survival of corneal allografts. Taken together, these findings support that Rapa-Exo executes an anti-rejection effect, highlighting the immunosuppressive EVs-based treatment as a promising approach in organ transplantation.

Is Religion Special?

Religion makes unique claims (e.g., the existence of supernatural agents) not found in other belief systems, but is religion itself psychologically special? Furthermore, religion is related to many domains of psychological interest, such as morality, health and well-being, self-control, meaning, and death anxiety. Does religion act on these domains via special mechanisms that are unlike secular mechanisms? These could include mechanisms such as beliefs in supernatural agents, providing ultimate meaning, and providing literal immortality. We apply a critical eye to these questions of specialness and conclude that although it is clear that religion is psychologically important, there is not yet strong evidence that it is psychologically special, with the possible exception of its effects on health. We highlight what would be required of future research aimed at convincingly demonstrating that religion is indeed psychologically special, including careful definitions of religion and careful attention to experimental design and causal inference.

The Global Jukebox: A public database of performing arts and culture

Standardized cross-cultural databases of the arts are critical to a balanced scientific understanding of the performing arts, and their role in other domains of human society. This paper introduces the Global Jukebox as a resource for comparative and cross-cultural study of the performing arts and culture. The Global Jukebox adds an extensive and detailed global database of the performing arts that enlarges our understanding of human cultural diversity. Initially prototyped by Alan Lomax in the 1980s, its core is the Cantometrics dataset, encompassing standardized codings on 37 aspects of musical style for 5,776 traditional songs from 1,026 societies. The Cantometrics dataset has been cleaned and checked for reliability and accuracy, and includes a full coding guide with audio training examples (https://theglobaljukebox.org/?songsofearth). Also being released are seven additional datasets coding and describing instrumentation, conversation, popular music, vowel and consonant placement, breath management, social factors, and societies. For the first time, all digitized Global Jukebox data are being made available in open-access, downloadable format (https://github.com/theglobaljukebox), linked with streaming audio recordings (theglobaljukebox.org) to the maximum extent allowed while respecting copyright and the wishes of culture-bearers. The data are cross-indexed with the Database of Peoples, Languages, and Cultures (D-PLACE) to allow researchers to test hypotheses about worldwide coevolution of aesthetic patterns and traditions. As an example, we analyze the global relationship between song style and societal complexity, showing that they are robustly related, in contrast to previous critiques claiming that these proposed relationships were an artifact of autocorrelation (though causal mechanisms remain unresolved).

Claude Lévi-Strauss as a humanist forerunner of cultural macroevolution studies

Cross-cultural studies of humans using methods developed in evolutionary biology and comparative linguistics are flourishing. 'Cultural macroevolution' has great potential to address fundamental questions of cultural transformation and human history. However, this field is poorly integrated with core cultural anthropology, although both aim in part at addressing similar issues. Claude Lévi-Strauss established a comparative approach searching for universals and documentation of diversity to bring understanding to cultural phenomena. Recognizing the nomothetic nature of Lévi-Strauss' work, his abstraction and modelling, provides an example within anthropology of the search for universals and the study of big data, akin to cultural macroevolution studies. The latter could benefit, beyond the sophisticated analyses of big data mined from ethnographic work, from the integration with the intellectual legacy and practice of core anthropology and thus propitiate the synergistic interaction of disciplines. Attempts at rapprochement of disciplines from the natural sciences that lack pluralism and present a narrow view are deemed examples of 'Wilson's effect'.

The perception of quantity ain't number: Missing the primacy of symbolic reference

Clarke and Beck's defense of the theoretical construct "approximate number system" (ANS) is flawed in serious ways - from biological misconceptions to mathematical naïveté. The authors misunderstand behavioral/psychological technical concepts, such as numerosity and quantical cognition, which they disdain as "exotic." Additionally, their characterization of rational numbers is blind to the essential role of symbolic reference in the emergence of number.

From Text to Thought: How Analyzing Language Can Advance Psychological Science

Humans have been using language for millennia but have only just begun to scratch the surface of what natural language can reveal about the mind. Here we propose that language offers a unique window into psychology. After briefly summarizing the legacy of language analyses in psychological science, we show how methodological advances have made these analyses more feasible and insightful than ever before. In particular, we describe how two forms of language analysis—natural-language processing and comparative linguistics—are contributing to how we understand topics as diverse as emotion, creativity, and religion and overcoming obstacles related to statistical power and culturally diverse samples. We summarize resources for learning both of these methods and highlight the best way to combine language analysis with more traditional psychological paradigms. Applying language analysis to large-scale and cross-cultural datasets promises to provide major breakthroughs in psychological science.

Cultural similarity among coreligionists within and between countries

Cultural evolutionary theories suggest that world religions have consolidated beliefs, values, and practices within a superethnic cultural identity. It follows that affiliation with religious traditions would be reliably associated with global variation in cultural traits. To test this hypothesis, we measured cultural distance between religious groups within and between countries, using the Cultural Fixation Index ([Formula: see text]) applied to the World Values Survey (88 countries, n = 243,118). Individuals who shared a religious tradition and level of commitment to religion were more culturally similar, both within and across countries, than those with different affiliations and levels of religiosity, even after excluding overtly religious values. Moreover, distances between denominations within a world religion echoed shared historical descent. Nonreligious individuals across countries also shared cultural values, offering evidence for the cultural evolution of secularization. While nation-states were a stronger predictor of cultural traits than religious traditions, the cultural similarity of coreligionists remained robust, controlling for demographic characteristics, geographic and linguistic distances between groups, and government restriction on religion. Together, results reveal the pervasive cultural signature of religion and support the role of world religions in sustaining superordinate identities that transcend geographical boundaries.

What Do We Talk About When We Talk About Culture? There is a Missing Link Between the Natural and the Social Sciences

The article by Wells is a chance to ponder on the different conceptions of culture endorsed by the natural sciences and by the social sciences. The standard definition of culture among biologists/natural scientists usually focuses on transmission of behaviors (e.g. "tradition of socially learned behaviors"), while on the other hand anthropologists and social scientists focus more on the symbolic aspect of culture (e.g."webs of significance"). This differential emphasis likely reflects a difference in ontology (what culture is) and in its epistemology (how it can be studied). Natural scientists typically prefer to focus on how cultural traits change quantitatively, while social scientists are much more focused with the process of symbolic interpretation, which typically involves the ability to account for meaning and sense-making (thus, it is more qualitative-grounded). These two conceptions of culture are both valid but incomplete, if they do not take into account the counterpart. The scientific conundrum that has to be solved is how these two different onto-epistemologies can be successfully linked together. A speculative hypothesis is put forward.

The potential to infer the historical pattern of cultural macroevolution

Phylogenetic analyses increasingly take centre-stage in our understanding of the processes shaping patterns of cultural diversity and cultural evolution over time. Just as biologists explain the origins and maintenance of trait differences among organisms using phylogenetic methods, so anthropologists studying cultural macroevolutionary processes use phylogenetic methods to uncover the history of human populations and the dynamics of culturally transmitted traits. In this paper, we revisit concerns with the validity of these methods. Specifically, we use simulations to reveal how properties of the sample (size, missing data), properties of the tree (shape) and properties of the traits (rate of change, number of variants, transmission mode) might influence the inferences that can be drawn about trait distributions across a given phylogeny and the power to discern alternative histories. Our approach shows that in two example datasets specific combinations of properties of the sample, of the tree and of the trait can lead to potentially high rates of Type I and Type II errors. We offer this simulation tool to help assess the potential impact of this list of persistent perils in future cultural macroevolutionary work. This article is part of the theme issue 'Foundations of cultural evolution'.

The uses and abuses of tree thinking in cultural evolution

Modern phylogenetic methods are increasingly being used to address questions about macro-level patterns in cultural evolution. These methods can illuminate the unobservable histories of cultural traits and identify the evolutionary drivers of trait change over time, but their application is not without pitfalls. Here, we outline the current scope of research in cultural tree thinking, highlighting a toolkit of best practices to navigate and avoid the pitfalls and 'abuses' associated with their application. We emphasize two principles that support the appropriate application of phylogenetic methodologies in cross-cultural research: researchers should (1) draw on multiple lines of evidence when deciding if and which types of phylogenetic methods and models are suitable for their cross-cultural data, and (2) carefully consider how different cultural traits might have different evolutionary histories across space and time. When used appropriately phylogenetic methods can provide powerful insights into the processes of evolutionary change that have shaped the broad patterns of human history. This article is part of the theme issue 'Foundations of cultural evolution'.

Cultural selection and biased transformation: two dynamics of cultural evolution

Here, I discuss two broad versions of human cultural evolution which currently exist in the literature and which emphasize different underlying dynamics. One, which originates in population-genetic-style modelling, emphasizes how cultural selection causes some cultural variants to be favoured and gradually increase in frequency over others. The other, which draws more from cognitive science, holds that cultural change is driven by the biased transformation of cultural variants by individuals in non-random and consistent directions. Despite claims that cultural evolution is characterized by one or the other of these dynamics, these are neither mutually exclusive nor a dichotomy. Different domains of human culture are likely to be more or less strongly weighted towards cultural selection or biased transformation. Identifying cultural dynamics in real-world cultural data is challenging given that they can generate the same population-level patterns, such as directional change or cross-cultural stability, and the same cognitive and emotional mechanisms may underlie both cultural selection and biased transformation. Nevertheless, fine-grained historical analysis and laboratory experiments, combined with formal models to generate quantitative predictions, offer the best way of distinguishing them. This article is part of the theme issue 'Foundations of cultural evolution'.

A phylogenetic analysis of revolution and afterlife beliefs

Beliefs about the fate of humanity and the soul after death may structure behaviours of religious groups. Here we test theories from religious studies: that belief in an imminent apocalypse co-evolved with and facilitated revolutionary violence, whereas belief in reincarnation caused people to acquiesce to existing social orders and withdraw from political activism. We test these hypotheses by building a cultural phylogeny of historical Islamic sects and schools from the seventh to twentieth centuries and use phylogenetic comparative methods to show that these two types of belief display distinct relationships with intergroup violence. There is substantial evidence that apocalyptic beliefs co-evolved with revolutionary violence, whereas reincarnation beliefs were evolutionarily stable in peaceful groups. In both cases, violence precedes the emergence of beliefs, which suggests that conditions that generate revolutionary violence changed beliefs rather than beliefs generating violence. We also found that apocalyptic beliefs are associated with accelerated group extinction, although causal relationships cannot be determined.

Toward a Cultural Evolutionary Psychology: Why the Evolutionary Approach does not Imply Reductionism or Determinism

Does evolutionary psychology (EP) properly account for the sociocultural context? Does it underestimate both the developmental and the relational aspects of the human psyche? Is it instantiated in a mechanistic epistemology? Does it imply determinism or reductionism? The commentaries on our previous target article raised similar questions and we try to tackle them in the current response. Our "epistemological assessment" of Psychology and our consequent unification claim under the banner of the evolutionary approach (Zagaria et al., Integrative Psychological and Behavioral Science, 54(3), 521-562, 2020 ) was deeply examined and discussed. The objections to our target article can be grouped into four main categories. We sum them up and argue why: 1) the pre-paradigmatic status of psychology is a problem rather than a richness of perspectives; 2) EP's criticisms stem from common misconceptions-furthermore, developmental and relational aspects of human psyche might find their natural explanation in EP; 3) EP does not wipe out the emergence of the sociocultural context as something qualitatively different; 4) evolutionary meta-theory is not incompatible with subjectivity. Evolutionary psychology might be approached with caution and curiosity, rather than with prejudicial concepts. Incorporating some legitimate cultural criticisms, it may aspire to become a "cultural evolutionary psychology", hence an integrative psychological meta-theory that tries to connect the biological "plane of existence" (Henriques, Review of General Psychology, 7(2), 150-182, 2003) to the cultural "plane of existence". However, a basic philosophical concern has yet to be answered, i.e. what ultimately constitutes mind and thus the "psycho-logical" science. We argue that when trying to find the answer we know where to look at.

Comparative bioacoustics: a roadmap for quantifying and comparing animal sounds across diverse taxa

Animals produce a wide array of sounds with highly variable acoustic structures. It is possible to understand the causes and consequences of this variation across taxa with phylogenetic comparative analyses. Acoustic and evolutionary analyses are rapidly increasing in sophistication such that choosing appropriate acoustic and evolutionary approaches is increasingly difficult. However, the correct choice of analysis can have profound effects on output and evolutionary inferences. Here, we identify and address some of the challenges for this growing field by providing a roadmap for quantifying and comparing sound in a phylogenetic context for researchers with a broad range of scientific backgrounds. Sound, as a continuous, multidimensional trait can be particularly challenging to measure because it can be hard to identify variables that can be compared across taxa and it is also no small feat to process and analyse the resulting high-dimensional acoustic data using approaches that are appropriate for subsequent evolutionary analysis. Additionally, terminological inconsistencies and the role of learning in the development of acoustic traits need to be considered. Phylogenetic comparative analyses also have their own sets of caveats to consider. We provide a set of recommendations for delimiting acoustic signals into discrete, comparable acoustic units. We also present a three-stage workflow for extracting relevant acoustic data, including options for multivariate analyses and dimensionality reduction that is compatible with phylogenetic comparative analysis. We then summarize available phylogenetic comparative approaches and how they have been used in comparative bioacoustics, and address the limitations of comparative analyses with behavioural data. Lastly, we recommend how to apply these methods to acoustic data across a range of study systems. In this way, we provide an integrated framework to aid in quantitative analysis of cross-taxa variation in animal sounds for comparative phylogenetic analysis. In addition, we advocate the standardization of acoustic terminology across disciplines and taxa, adoption of automated methods for acoustic feature extraction, and establishment of strong data archival practices for acoustic recordings and data analyses. Combining such practices with our proposed workflow will greatly advance the reproducibility, biological interpretation, and longevity of comparative bioacoustic studies.

Is Wilson's religion Durkheim's, or Hobbes's Leviathan?

This paper critically supports the modern evolutionary explanation of religion popularised by David Sloan Wilson, by comparing it with those of his predecessors, namely Emile Durkheim and Thomas Hobbes, and to some biological examples which seem analogous to religions as kinds of superorganisms in their own right. The aim of the paper is to draw out a theoretical pedigree in philosophy and sociology that is reflected down the lines of various other evolutionarily minded contributors on the subject of religion. The general theme is of evolved large-scale cooperative structures. A scholarly concern is as follows: Wilson (Darwin's Cathedral: Evolution, Religion, And The Nature Of Society, University of Chicago Press, Chicago, 2002) draws on Durkheim, (The elementary forms of religious life. Free Press, New york, 1912) using Calvinism as an example without mentioning Hobbes (Leviathan, Edited by E. Curley, Cambridge, Hackett, 1651), but it was Thomas Hobbes (1588-1679) who used Calvinism as an example of a leviathanesque religious structure-which is not acknowledged by either Wilson or Durkheim. If there are even any similarities between these authors, there appears to be an omission somewhere which should rightly be accounted for by giving credit to Hobbes where it is due. I issue on conclusion, what it is that makes Wilson's approach radically different to that it skates on. I also issue it with a cautionary word.

The evolution of productive organizations

Organizations devoted to the production of goods and services, such as guilds, partnerships and modern corporations, have dominated the economic landscape in our species' history. We develop an explanation for their evolution drawing from cultural evolution theory. A basic tenet of this theory is that social learning, under certain conditions, allows for the diffusion of innovations in society and, therefore, the accumulation of culture. Our model shows that these organizations provide such conditions by possessing two characteristics, both prevalent in real world organizations: exclusivity of membership and more effective social learning within their boundaries. The model and its extensions parsimoniously explain the cooperative nature of the social learning advantage, organizational specialization, organizational rigidity and the locus of innovation. We find supportive evidence for our predictions using a sample of premodern societies drawn from the Ethnographic Atlas. Understanding the nature of these organizations informs the debate about their role in society.

Big data suggest strong constraints of linguistic similarity on adult language learning

When adults learn new languages, their speech often remains noticeably non-native even after years of exposure. These non-native variants ('accents') can have far-reaching socio-economic consequences for learners. Many factors have been found to contribute to a learners' proficiency in the new language. Here we examine a factor that is outside of the control of the learner, linguistic similarities between the learner's native language (L1) and the new language (Ln). We analyze the (open access) speaking proficiencies of about 50,000 Ln learners of Dutch with 62 diverse L1s. We find that a learner's L1 accounts for 9-22% of the variance in Ln speaking proficiency. This corresponds to 28-69% of the variance explained by a model with controls for other factors known to affect language learning, such as education, age of acquisition and length of exposure. We also find that almost 80% of the effect of L1 can be explained by combining measures of phonological, morphological, and lexical similarity between the L1 and the Ln. These results highlight the constraints that a learner's native language imposes on language learning, and inform theories of L1-to-Ln transfer during Ln learning and use. As predicted by some proposals, we also find that L1-Ln phonological similarity is better captured when subcategorical properties (phonological features) are considered in the calculation of phonological similarities.

Complex societies precede moralizing gods throughout world history

The origins of religion and of complex societies represent evolutionary puzzles^1-8. The 'moralizing gods' hypothesis offers a solution to both puzzles by proposing that belief in morally concerned supernatural agents culturally evolved to facilitate cooperation among strangers in large-scale societies^9-13. Although previous research has suggested an association between the presence of moralizing gods and social complexity^3,6,7,9-18, the relationship between the two is disputed^9-13,19-24, and attempts to establish causality have been hampered by limitations in the availability of detailed global longitudinal data. To overcome these limitations, here we systematically coded records from 414 societies that span the past 10,000 years from 30 regions around the world, using 51 measures of social complexity and 4 measures of supernatural enforcement of morality. Our analyses not only confirm the association between moralizing gods and social complexity, but also reveal that moralizing gods follow-rather than precede-large increases in social complexity. Contrary to previous predictions^9,12,16,18, powerful moralizing 'big gods' and prosocial supernatural punishment tend to appear only after the emergence of 'megasocieties' with populations of more than around one million people. Moralizing gods are not a prerequisite for the evolution of social complexity, but they may help to sustain and expand complex multi-ethnic empires after they have become established. By contrast, rituals that facilitate the standardization of religious traditions across large populations^25,26 generally precede the appearance of moralizing gods. This suggests that ritual practices were more important than the particular content of religious belief to the initial rise of social complexity.

Revenge: A Multilevel Review and Synthesis

Why do people take revenge? This question can be difficult to answer. Vengeance seems interpersonally destructive and antithetical to many of the most basic human instincts. However, an emerging body of social scientific research has begun to illustrate a logic to revenge, demonstrating why revenge evolved in humans and when and how people take revenge. We review this evidence and suggest that future studies on revenge would benefit from a multilevel perspective in which individual acts of revenge exist within higher-level cultural systems, with the potential to instigate change in these systems over time. With this framework, we can better understand the interplay between revenge's psychological properties and its role in cultural evolution.

Comparative phylogenetic methods and the cultural evolution of medicinal plant use

Human life depends on plant biodiversity and the ways in which plants are used are culturally determined. Whilst anthropologists have used phylogenetic comparative methods (PCMs) to gain an increasingly sophisticated understanding of the evolution of political, religious, social and material culture, plant use has been almost entirely neglected. Medicinal plants are of special interest because of their role in maintaining people's health across the world. PCMs in particular, and cultural evolutionary theory in general, provide a framework in which to study the diversity of medicinal plant applications cross-culturally, and to infer changes in plant use over time. These methods can be applied to single medicinal plants as well as the entire set of plants used by a culture for medicine, and they account for the non-independence of data when testing for floristic, cultural or other drivers of plant use. With cultural, biological and linguistic diversity under threat, gaining a deeper and broader understanding of the variation of medicinal plant use through time and space is pressing.

Pursuing Darwin's curious parallel: Prospects for a science of cultural evolution

In the past few decades, scholars from several disciplines have pursued the curious parallel noted by Darwin between the genetic evolution of species and the cultural evolution of beliefs, skills, knowledge, languages, institutions, and other forms of socially transmitted information. Here, I review current progress in the pursuit of an evolutionary science of culture that is grounded in both biological and evolutionary theory, but also treats culture as more than a proximate mechanism that is directly controlled by genes. Both genetic and cultural evolution can be described as systems of inherited variation that change over time in response to processes such as selection, migration, and drift. Appropriate differences between genetic and cultural change are taken seriously, such as the possibility in the latter of nonrandomly guided variation or transformation, blending inheritance, and one-to-many transmission. The foundation of cultural evolution was laid in the late 20th century with population-genetic style models of cultural microevolution, and the use of phylogenetic methods to reconstruct cultural macroevolution. Since then, there have been major efforts to understand the sociocognitive mechanisms underlying cumulative cultural evolution, the consequences of demography on cultural evolution, the empirical validity of assumed social learning biases, the relative role of transformative and selective processes, and the use of quantitative phylogenetic and multilevel selection models to understand past and present dynamics of society-level change. I conclude by highlighting the interdisciplinary challenges of studying cultural evolution, including its relation to the traditional social sciences and humanities.

Culture extends the scope of evolutionary biology in the great apes

Discoveries about the cultures and cultural capacities of the great apes have played a leading role in the recognition emerging in recent decades that cultural inheritance can be a significant factor in the lives not only of humans but also of nonhuman animals. This prominence derives in part from these primates being those with whom we share the most recent common ancestry, thus offering clues to the origins of our own thoroughgoing reliance on cumulative cultural achievements. In addition, the intense research focus on these species has spawned an unprecedented diversity of complementary methodological approaches, the results of which suggest that cultural phenomena pervade the lives of these apes, with potentially major implications for their broader evolutionary biology. Here I review what this extremely broad array of observational and experimental methodologies has taught us about the cultural lives of chimpanzees, gorillas, and orangutans and consider the ways in which this knowledge extends our wider understanding of primate biology and the processes of adaptation and evolution that shape it. I address these issues first by evaluating the extent to which the results of cultural inheritance echo a suite of core principles that underlie organic Darwinian evolution but also extend them in new ways and then by assessing the principal causal interactions between the primary, genetically based organic processes of evolution and the secondary system of cultural inheritance that is based on social learning from others.