① Charles Manson General Aggression Model

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Charles Manson General Aggression Model



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General Aggression Model (GAM)

He views technological progress as the most basic factor in the evolution of societies and cultures. He also differentiates societies based on their level of technology, communication and economy: 1 hunters and gatherers, 2 agricultural, 3 industrial, and 4 special like fishing societies. Talcott Parsons , author of Societies: Evolutionary and Comparative Perspectives and The System of Modern Societies divided evolution into four subprocesses: 1 division, which creates functional subsystems from the main system; 2 adaptation, where those systems evolve into more efficient versions; 3 inclusion of elements previously excluded from the given systems; and 4 generalization of values, increasing the legitimization of the ever more complex system.

However, these divisions in Parsons' theory are the more formal ways in which the evolutionary process is conceptualized, and should not be mistaken for Parsons' actual theory. Parsons develops a theory where he tries to reveal the complexity of the processes which take form between two points of necessity, the first being the cultural "necessity," which is given through the values-system of each evolving community; the other is the environmental necessities, which most directly is reflected in the material realities of the basic production system and in the relative capacity of each industrial-economical level at each window of time.

Generally, Parsons highlights that the dynamics and directions of these processes is shaped by the cultural imperative embodied in the cultural heritage, and more secondarily, an outcome of sheer "economic" conditions. Michel Foucault 's recent, and very much misunderstood, concepts such as Biopower , Biopolitics and Power-knowledge has been cited as breaking free from the traditional conception of man as cultural animal.

Foucault regards both the terms "cultural animal" and "human nature"as misleading abstractions, leading to a non-critical exemption of man and anything can be justified when regarding social processes or natural phenomena social phenomena. For Foucault, the many modern concepts and practices that attempt to uncover "the truth" about human beings either psychologically, sexually, religion or spiritually actually create the very types of people they purport to discover. Requiring trained "specialists" and knowledge codes and know how, rigorous pursuit is "put off" or delayed which makes any kind of study not only a 'taboo' subject but deliberately ignored.

He cites the concept of 'truth' [52] within many human cultures and the ever flowing dynamics between truth, power, and knowledge as a resultant complex dynamics Foucault uses the term regimes of truth and how they flow with ease like water which make the concept of 'truth' impervious to any further rational investigation. Some of the West's most powerful social institutions are powerful for a reason, not because they exhibit powerful structures which inhibit investigation or it is illegal to investigate there historical foundation.

It is the very notion of "legitimacy" Foucault cites as examples of "truth" which function as a " Foundationalism " claims to historical accuracy. Foucault argues, systems such as Medicine , Prisons , [53] [54] and Religion , as well as groundbreaking works on more abstract theoretical issues of power are suspended or buried into oblivion. With the advent of biology and genetics teamed together as new scientific innovations notions of study of knowledge regarding truth belong to the realm of experts who will never divulge their secrets openly, while the bulk of the population do not know their own biology or genetics this is done for them by the experts.

This functions as a truth ignorance mechanism: "where the "subjugated knowledge's", as those that have been both written out of history and submerged in it in a masked form produces what we now know as truth. He calls them "Knowledge's from below" and a "historical knowledge of struggles". Genealogy , Foucault suggests, is a way of getting at these knowledge's and struggles; "they are about the insurrection of knowledge's. Technology, production, cartography the production of Nation states and Government making the efficiency of the Body politic , Law , Heredity and Consanguine [55] not only sound genuine and beyond historical origin and foundation it can be turned into 'exact truth' where the individual and the societal body are not only subjugated and nullified but dependent upon it.

Foucault is not denying that genetic or biological study is inaccurate or is simply not telling the truth what he means is that notions of this newly discovered sciences were extended to include the vast majority or whole populations of populations as an exercise in "regimes change". Foucault argues that the conceptual meaning from the Middle ages and Canon law period, the Geocentric model , later superseded by the Heliocentrism model placing the position of the law of right in the Middle ages Exclusive right or its correct legal term Sui generis was the Divine right of kings and Absolute monarchy where the previous incarnation of truth and rule of political sovereignty was considered absolute and unquestioned by political philosophy monarchs, popes and emperors.

However, Foucault noticed that this Pharaonic version of political power was transversed and it was with 18th-century emergence of Capitalism and Liberal democracy that these terms began to be "democratized". The modern Pharaonic version represented by the President , the monarch, the Pope and the Prime minister all became propagandized versions or examples of symbol agents all aimed at towards a newly discovered phenomenon, the population. However, this was all turned on its head when the Medieval rulers were thrown out and replaced by a more exact apparatus now called the state when the human sciences suddenly discovered: "The set of mechanisms through which the basic biological features of the human species became an object of a political strategy and took on board the fundamental facts that humans were now a biological species.

Sociobiology departs perhaps the furthest from classical social evolutionism. Wilson pioneered the attempt to explain the evolutionary mechanics behind social behaviours such as altruism , aggression , and nurturance. The current theory of evolution, the modern evolutionary synthesis or neo-darwinism , explains that evolution of species occurs through a combination of Darwin's mechanism of natural selection and Gregor Mendel 's theory of genetics as the basis for biological inheritance and mathematical population genetics.

Due to its close reliance on biology, sociobiology is often considered a branch of the biology, although it uses techniques from a plethora of sciences, including ethology , evolution, zoology , archaeology, population genetics, and many others. Within the study of human societies , sociobiology is closely related to the fields of human behavioral ecology and evolutionary psychology. Sociobiology has remained highly controversial as it contends genes explain specific human behaviours, although sociobiologists describe this role as a very complex and often unpredictable interaction between nature and nurture.

The most notable critics of the view that genes play a direct role in human behaviour have been biologists Richard Lewontin Steven Rose and Stephen Jay Gould. Given the convergence of much of sociobiology's claims with right-wing politics, this approach has seen severe opposition both with regard to its research results as well as its basic tenets; [62] this has led even Wilson himself to revisit his claims and state his opposition to some elements of modern sociobiology. Since the rise of evolutionary psychology, another school of thought, Dual Inheritance Theory , has emerged in the past 25 years that applies the mathematical standards of Population genetics to modeling the adaptive and selective principles of culture.

Boyd and Richerson's book, Culture and the Evolutionary Process , was a highly mathematical description of cultural change, later published in a more accessible form in Not by Genes Alone In Boyd and Richerson's view, cultural evolution, operating on socially learned information, exists on a separate but co-evolutionary track from genetic evolution, and while the two are related, cultural evolution is more dynamic, rapid, and influential on human society than genetic evolution. Dual Inheritance Theory has the benefit of providing unifying territory for a "nature and nurture" paradigm and accounts for more accurate phenomenon in evolutionary theory applied to culture, such as randomness effects drift , concentration dependency, "fidelity" of evolving information systems, and lateral transmission through communication.

Theories of modernization are closely related to the dependency theory and development theory. Explicitly and implicitly, the US became the yardstick of modernisation, and other societies could be measured in the extent of their modernity by how closely they adhered to the US-American example. The theory states that:. Developing from classical social evolutionism theories, the theory of modernization stresses the modernization factor: many societies are simply trying or need to emulate the most successful societies and cultures.

Among the scientists who contributed much to this theory are Walt Rostow , who in his The Stages of Economic Growth: A Non-Communist Manifesto concentrates on the economic system side of the modernization, trying to show factors needed for a country to reach the path to modernization in his Rostovian take-off model. The theory of modernization has been subject to some criticism similar to that levied against classical social evolutionism, especially for being too ethnocentric, one-sided and focused on the Western world and its culture. Cultural evolution follows punctuated equilibrium which Gould and Eldredge developed for biological evolution.

Bloomfield [67] [68] has written that human societies follow punctuated equilibrium which would mean first, a stable society, and then a transition resulting in a subsequent stable society with greater complexity. This model would claim mankind has had a stable animal society, a transition to a stable tribal society, another transition to a stable peasant society and is currently in a transitional industrial society. The status of a human society rests on the productivity of food production. Deevey [69] reported on the growth of the number of humans. Deevey also reported on the productivity of food production, noting that productivity changes very little for stable societies, but increases during transitions.

When productivity and especially food productivity can no longer be increased, Bloomfield has proposed that man will have achieved a stable automated society. The Cold War period was marked by rivalry between two superpowers, both of which considered themselves to be the most highly evolved cultures on the planet. The USSR painted itself as a socialist society which emerged from class struggle , destined to reach the state of communism , while sociologists in the United States such as Talcott Parsons argued that the freedom and prosperity of the United States were a proof of a higher level of sociocultural evolution of its culture and society. At the same time, decolonization created newly independent countries who sought to become more developed—a model of progress and industrialization which was itself a form of sociocultural evolution.

There is, however, a tradition in European social theory from Rousseau to Max Weber arguing that this progression coincides with a loss of human freedom and dignity. At the height of the Cold War, this tradition merged with an interest in ecology to influence an activist culture in the s. This movement produced a variety of political and philosophical programs which emphasized the importance of bringing society and the environment into harmony. Many [ who? Several cumulative major transitions of evolution have transformed life through key innovations in information storage and replication, including RNA , DNA , multicellularity , and also language and culture as inter-human information processing systems. It increases exponentially, exhibits high-fidelity replication, evolves through differential fitness, is expressed through artificial intelligence AI , and has facility for virtually limitless recombination.

Like previous evolutionary transitions, the potential symbiosis between biological and digital information will reach a critical point where these codes could compete via natural selection. Alternatively, this fusion could create a higher-level superorganism employing a low-conflict division of labor in performing informational tasks We spend most of our waking time communicating through digitally mediated channels, With one in three marriages in America beginning online, digital algorithms are also taking a role in human pair bonding and reproduction".

Current political theories of the new tribalists consciously mimic ecology and the life-ways of indigenous peoples , augmenting them with modern sciences. Ecoregional Democracy attempts to confine the "shifting groups", or tribes, within "more or less clear boundaries" that a society inherits from the surrounding ecology, to the borders of a naturally occurring ecoregion. Progress can proceed by competition between but not within tribes, and it is limited by ecological borders or by Natural Capitalism incentives which attempt to mimic the pressure of natural selection on a human society by forcing it to adapt consciously to scarce energy or materials.

Gaians argue that societies evolve deterministically to play a role in the ecology of their biosphere , or else die off as failures due to competition from more efficient societies exploiting nature's leverage. Thus, some have appealed to theories of sociocultural evolution to assert that optimizing the ecology and the social harmony of closely knit groups is more desirable or necessary than the progression to "civilization. This approach has been criticised by pointing out that there are a number of historical examples of indigenous peoples doing severe environmental damage such as the deforestation of Easter Island and the extinction of mammoths in North America and that proponents of the goal have been trapped by the European stereotype of the noble savage.

Particularly since the end of the Cold War, there has been a growing number of scholars in the social sciences and humanities who came to complement the more presentist neo-evolutionary research with studies into the more distant past and its human inhabitants. A key element in many of these analyses and theories is warfare, which Robert L. Thus, societies become larger and larger, but, facing the constant threat of extinction or assimilation, they were also forced to become more complex in their internal organisation both in order to remain competitive as well as to administer a growing territory and a larger population.

An example of this is Ian Morris who argues that given the right geographic conditions, war not only drove much of human culture by integrating societies and increasing material well-being, but paradoxically also made the world much less violent. Large-scale states, so Morris, evolved because only they provided enough stability both internally and externally to survive the constant conflicts which characterise the early history of smaller states, and the possibility of war will continue to force humans to invent and evolve. Many of the underlying assumptions of Morris's thinking can be traced back in some form or another not only to Carneiro but also to Jared Diamond , and particularly his book Guns, Germs, and Steel.

Diamond, who explicitly opposes racist evolutionary tales, [78] argues that the ultimate explanation of why different human development on different continents is the presence or absence of domesticable plants and animals as well as the fact that the east-west orientation of Eurasia made migration within similar climates much easier than the south-north orientation of Africa and the Americas.

However, Norman Yoffee has criticised such theorists who, based on general evolutionary frameworks, came to formulate theories of the origins of states and their evolution. From Wikipedia, the free encyclopedia. Evolution of societies. Outline History. Archaeological Biological Cultural Linguistic Social. Social Cultural. Research framework. Key concepts. Key theories. Actor—network theory Alliance theory Cross-cultural studies Cultural materialism Culture theory Diffusionism Feminism Historical particularism Boasian anthropology Functionalism Interpretive Performance studies Political economy Practice theory Structuralism Post-structuralism Systems theory.

Anthropologists by nationality Anthropology by year Bibliography Journals List of indigenous peoples Organizations. Main article: Unilineal evolution. Main articles: Max Weber and Critical theory. Main article: multilineal evolution. Main article: Neoevolutionism. Main article: Sociobiology. Main article: Modernization theory. ISBN Pittsburgh: Dorrance Publishing. Cultural evolution as a theory in anthropology was developed in the nineteenth century as an outgrowth of Darwinian evolution. It is the process by which structural reorganization is affected through time, eventually producing a form or structure which is qualitatively different from the ancestral form.

Sociocultural Systems: Principles of Structure and Change. Athabasca University Press. Throughout human history, there have probably been over one million different societies; Lenski , 74 posits that, at the end of the hunting-and-gathering era, there were between , and , societies in existence. Evolution: the history of an idea 25th anniversary ed. OCLC The Selfish Gene. Oxford University Press. Anne M. The spirit of the laws. Cambridge: Cambridge University Press. Fernandes; Michael A. Woodley of Menie Life history evolution: a biological meta-theory for the social sciences. Rousseau's rejuvenation of political philosophy: A new introduction.

Palgrave Macmillan. Victor Gourevitch ed. The discourses and other political writings. September Journal of Economic Issues. ISSN Campbell; Andrew S. Skinner eds. An inquiry into the nature and causes of the wealth of nations. Indianapolis: Liberty Classics. Shannon C. Stimson ed. The machinery of American democracy is failing, Yang argues, and we need bold new ideas to rewire it for twenty-first-century problems. This is a powerful and urgent warning that we must step back from the brink and plot a new way forward for our democracy. Fiona Hill. Fiona Hill grew up in a world of terminal decay. The last of the local mines had closed, businesses were shuttering, and despair was etched in the faces around her. She studied in Moscow and at Harvard, became an American citizen, and served three U.

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