Abstract
In the final stages of his New Institutionalist Economic History, Douglass North developed an elaborate theory of cultural evolution. Drawing on the work of Hayek, North sought to explain where institutions come from and how humans can cooperate sufficiently to produce and sustain them. In this chapter, Krul provides for the first time a systematic discussion of this theme in North’s work. As he shows, North rejected Hayek’s theory of spontaneous order, preferring to see culture as a unique case of an intentional evolutionary process, but one brought about by biologically given limits on our cognitive abilities. However, North’s attempt to find a non-Darwinian process of cultural evolution is insufficiently grounded in an understanding of evolutionary concepts to be viable or to explain cooperation.
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Notes
- 1.
Here the references are to the work of Ulrich Witt (1992) and Geoffrey Hodgson (1993), as well as Arthur Denzau, with whom North had collaborated on exploring ideology before (Denzau and North 1994). It is curious that the references are so far before the publication date of UPEC and ignore subsequent work by these influential evolutionary economists. One gets the impression that North decided fairly early on that the evolutionary economics paradigm did not work for him, and perhaps ignored the literature after that.
- 2.
It is an irony of language that the concept of the meme has since then become more commonly used in a context where it is explicitly metaphor, as demonstrated on the internet today. And yet the widespread distribution of this particular metaphor could, at a meta-level, be taken as an example of the applicability of memetic theory. See Burman (2012) for a discussion.
- 3.
Unfortunately, there is no space in this book for a lengthier discussion of the intellectual influences on North beyond those discussed briefly in the respective thematic chapters. An intellectual biography of North should certainly note the importance of Alchian and Demsetz for North’s ideas about the interaction between uncertainty, path dependence, and the transaction cost economics paradigm.
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- 7.
Interestingly, North himself indicates that his account is partially inspired by Boyd and Richerson’s work on gene -culture coevolution (North 2005: 66n3). But his own explanatory framework does not seem to rest much on their arguments in practice.
- 8.
A longer treatment of the same argument is found in Krul (2016).
- 9.
Sober and Wilson (1998: 53–54) even argue that the emphasis on using ‘cooperation’ rather than ‘altruism’ as the term for the relevant explanandum of human sociality appears in the literature because the former sounds more contractarian, more a matter of self-interest, and therefore better fits preconceived ideas about the nature of sociality and institution-building.
- 10.
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Krul, M. (2018). North’s Theory of Cultural Evolution. In: The New Institutionalist Economic History of Douglass C. North. Palgrave Studies in the History of Economic Thought. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-94084-7_5
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