The principles of memetics apply wholly and entirely to the domain of ideomemeplexes, i.e., the internal economy of individuals. Ideomemeplexes are, theoretically, the basis for all individual unhealthy narcissistic behavior.
I need to construct the model of how ideomemeplexes interact with the outside world.
Changing the ideomemes of individuals equals changing the way the world functions. How are ideomemes transmitted between individuals? Via stories...and things like religions, I suspect... Is there a general classification that spans this transition method? Is everything that accomplishes this like a religion? Language? Is that a category? Neologisms?
Exomemes versus Endomemes
How does the promulgation of memes, the virility/success of exomemes relate to the transmission of ideomemes (1). How does this relate to polyvariablity and pseudo-mutation (2)?
Psychotherapy and Memetic Hacking
Psychotherapy is obviously a form of memetic hacking, but is this the only mode by which it is "successful," i.e., that it leads to healthy change in the individual? Identification of "unhealthy" ideomemes, or ideomemetic subsystems and bringing about their change/replacement? BOOM. How is this accomplished? Either psychotherapy has some conceptualization of how this may actually be accomplished, or it does not. In the former case, psychotherapy may inform/be useful to memetics, in the latter, the reverse.
Psychotherapy = (Ideo)Memetic Hacking
Is all memetic hacking, in fact, better termed "ideomemetic hacking?"
Memetic Hacking, Ideomemes, and Memetic Programming
The whole function of memetic hacking is to evince the "justifications" or "underpinnings" of an individual's espousal (or infection by) certain memes, or to frame it in terms of memetic transition matrices, describe the rows and columns thereof (more on this later).
"Bring in the Trolls"
Nixon, Trump [concept of the "Silent Majority"]
Ideomemetic programming, i.e., the infection of a cohort with a complex, largely mystical, fantastical, superstitious idea or the route to polarization of said cohort and predisposing it to infection with exomemes suggests the idea of an "ideomemetic fabric" or an "endomemetic fabric" or "endomemetic polarization.
Could the valuation of a memetic reward (3), i.e., whether it's "positive" or "negative" be predicated by the ideomemetic system of the individual? E.g., self-sacrifice, punching bag/doormat, class clown, even leader.
|Reward-Giving Ideomemetic Dispositions|
Punching bag/doormat/Professional Victim
Okay, based on my ideomemetic economy, I can perceive certain endomemetic rewards as positive or negative, i.e., worth deploying or not, and this may differ from others, i.e., what I perceive as valuable, e.g., self-sacrifice or getting into trouble or making a fool of myself and inviting the ridicule of the group, may not seem like a good memetic (meme) deployment opportunity to others. However, I may be giving others an opportunity for large rewards by my behavior, so there may be a memetic reward for that at the ideomemetic level...for me.
Endomemetic Polarization and (Communist) Dictatorship
Brainwashing and invasive checks for ideological purity and "liquidation" of "counterrevolutionaries" may represent a supreme sensitivity to the idea of an endomemetic fabric and its predisposition to accept (read "propagate") a given megamemeplex. Religion seems to solve this sort of problem. But how? Also, religion has the same property of hypersensitivity of ideological orthodoxy as communist dictatorships.
"How does ideomemtic programming lead to mental health?"*
*or worldwide change?
Religion seems to solve this. Also, corporate life and in a broader sense, participation in a capitalist economy seems to provide a memetic structure that allows many different individuals with very different "belief systems" to interact and cohabit the same megamemeplex (4)(5).
What does this look like?
Fanaticism is proportional to the memetic density (5) which is exomemetic shared inventory size, while variegation relates to what? The shared, or rather, relateablity of exomemes to the various endomemes of the cohort. Ideomemes are of course memes internal infecting individuals, while "endomemes" describes the (stochastic?) collection of a cross-section of the ideomemes of a cohort. Of course, this may only be characterized by a memetic hacking process of a large or "representative" cross-section of the cohort (6), as opposed to objective empirical observation of the media, or of public action and dialog, for example.
At this point, macromemetics becomes "loosey-goosey." Maybe it's possible to characterize trends, and psychology, I think, tries to do just that, as does Sociology.
Design of Ideomemetic Systems
Or, the pseudo-mutated/polyvaried design of endomemetic inventories.
Here we have a real laboratory for memetic replacement and disinurement, i.e., inside the head of an individual, which is, after all, the goal of psychotherapy.
If disinurement is at all possible, it should be demonstrable in the domain of ideomemetic investigation (7), i.e., memetic hacking. At this point we're in the domain of memetic reprogramming and ideomemetic engineering. What about endomemetic engineering? What does that look like? This is perhaps the domain of religion (7) and ideology, more so than the categorization of exomemetic inventories
Ideomemetic systems determine which MIAO and which memes which may be linked to those MIAOs (8)
What is "heresy"?
Is Jesus the same as Santa to some people? More important? Does that mean the memetic inventories of the two MIAOs overlap, or that they share memes?
(1) I make a distinction between endomemes and ideomemes. The latter are an "instantiation" of the former. Either may only be evinced by a process such as memetic hacking, in other words, unlike exomemes, they are not transmitted visibly between individuals, and it is not possible a priori to tell if a given individual is infected by a given endomeme, i.e., if a given endomeme is an ideomeme for that individual. In other words, a cohort may have a set of endomemes (and it may be difficult or impossible to determine the "complete" endomemetic inventory), but that does not mean that any given individual has any given endomeme as an ideomeme.
(2) By this I mean, how does ideomemetic/endomemetic engineering work? This may be where the real meat of ME resides. Do the concepts of PV and PM apply here?
(3) See other essays (I will try to add references) about the major problem of a simple "exomemetic transition matrix" and the decision weighting and race condition issues. How does an individual "decide" to deploy a given meme in a given situation (memetic state), and who "breaks the tie" ("jinx effect")? It's a major problem, and ideomemetic transition matrices may offer a solution by adding extra dimensions to the model.
(4) Megamemeplectic variegation: the property of a memeplex to provide attachment sites for a large (or small, if variegation is low) collection of disparate ideomemeplexes (endomemeplexes).
(5) Another name for another quantity is called for here, to do with the endomemetic inventory and its dispersion over a cohort. Endomemetic dispersion may be a good name. What I'm talking about is the total number of endomemes in the inventory of a cohort as compared to the distribution of infection of said endomemes as ideomemes in the individuals of the cohort. For example, say that the US and Japan both have comparably large endomemetic inventories, e.g., "belief" in demons and devils, that carbohydrates are bad for you, global warming exists, evolution is a valid theory, vaccines cause autism, liking rice, hamburgers, Santa Claus is a real person, all citizens should own guns, etc., now, if you look at any given individual in either society, what fraction, high or low, of the total inventory of endomemes, is the typical individual likely to have? For instance, if the typical Japanese is infected with most of the Japanese endomemetic inventory, we'd say that Japan has a "uniform" or "homogenous" endomemetic dispersion, whereas if in the USA you find that a random sampling of Americans shows that any given individual only has a small subset of the whole endomemetic inventory, then we could say that the dispersion is heterogeneous. This could have bearing on racism and social unrest, by the way (more on that later).
(6) Obviously, the more heterogeneous the endomemetic disperson (5), the more difficult to characterize the entire endomemetic inventory.
(7) Disinurement may actually resemble religious conversion. See The Varieties of Religious Experience, by William James.
(8) Question: is the memetic menu (11) (ideomemetic menu) determined by the MIAOs, or is it "independent"?
(9) Is there a MIAO-to-meme matrix that yields a memetic menu (10)?
(10) The "Peter Griffin Principle" The idea that any meme may be attached to any MIAO (The "Strong" Peter Griffin Principle), i.e., Santa Claus can turn water into wine, which is actually an example of the "Weak" Peter Griffin Principle, i.e., that Jesus Christ and Santa Claus are related (the MIAOs are somehow "proximal") and therefor they can share properties. Relates to the question of "whether there is such a thing as a memetic menu" (11)
(11) The idea of a memetic menu relates to the theory of MIAOplexes and whether MIAOs have rigidly-attached memes, and that by adopting a MIAO, an individual automatically has available the "menu" of memes for that MIAO to be infected by. MIAO bonding (MIAOplex formation) has the menu problem, too, i.e., is the set of available memes a simple combination, an overlap, join, union, some other more complex rule, or can outside memes even be brought in. How does an individual "choose" memes for their transition matrices from the memetic inventory of the cohort? What are the rules? If the choice is quite free, we could say that the menu system is increasingly "magical." This calls for a number of new terms, and the issue is a huge one for quantitative macromemetics.
模倣子 Memetics Essay from GCDp144 - Memetic Index
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