Skip to main content

one of god's own prototypes


There he goes, one of God’s own prototypes. Some kind of high powered mutant never even considered for mass production. Too weird to live, and too rare to die. - Hunter S. Thompson, in Fear and Loathing in Las Vegas.
Now this, from "Experiments on the role of deleterious mutations as stepping stones in adaptive evolution" (PNAS, 2013):
Provided that a deleterious mutation is not lethal, the genome carrying it has some expected “half life” and a corresponding chance of reproducing one or more times before going extinct. Occasionally, the mutant subpopulation might acquire a second, hypercompensatory mutation that provides a net advantage. Although such mutations are expected to be rare, new detrimental mutations are constantly generated, thus providing a multitude of potential stepping stones. If the second mutation would also have been deleterious had it appeared without the preceding mutation, then the beneficial combination is said to have a “sign-epistatic” interaction — two wrongs, in effect, make a right. In a sexual population, such interacting mutations will often find themselves becoming dissociated so long as they are rare, making it difficult for them to spread unless they are tightly linked. In an asexual population, however, the fortuitous combination, once formed, will be stably inherited, thereby providing a simple way to traverse a fitness valley.
Sign-epistasis is explained on Wikipedia. It occurs to me that language works via (mostly) "asexual reproduction."  This gives me a new insight into Wittgenstein's pithy quote, "Culture is a monastic order." Perhaps 'meaningless' language can serve this sign-epistatic function, and become meaningful again following new linguistic adaptations.  This could be a way to explore new ideas using language "intuitively" and "analogically".

Comments

Post a Comment

Popular posts from this blog

The plot thickens (with Herbert Spencer)

In a paper attempting to outline the conceptual domain of comparative psychology , Herbert Spencer discusses the quality of impulsiveness in relation with human races (bearded and unbearded). Among his "sundry questions of interests" about the relationship between mental energy, evolution, complexity, etc. are the following notes: ( b ) What connection is there between this trait and the social state? Clearly a very explosive nature - such as that of the Bushman - is unfit for social; and, commonly, social union, when by any means established, checks impulsiveness. ( c ) What respective shares in checking impulsiveness are taken by the feelings which the social state fosters - such as the fear of surrounding individuals, the instinct of sociality , the desire to accumulate property, the sympathetic feelings , the sentiment of justice? These, which require a social environment for their development, all of them involve imaginations of consequences more or less distant; and th...

Extra channels

In the following, I would like to clarify the connection between channel and context and concomitantly the difference between metachannel and parachannel . Paul Kockelman urges us "to notice the fundamental similarity between codes and channels" (2011: 725) but instead of that purported fundamental similarity points out the contrast between them. I argue that context , or objects and states of affairs (Bühler 2011[1934]: 35), demonstrate a closer relationship to channel than to code. This is largely because the first three fundamental relations, sender or subject , context or object , and receiver or addressee , belong to Bühler's original organon model while code , contact and message , which were previously implicit in the organon model, are made explicit as additions to the model by Jakobson (1985[1976c]). Thus the most productive approach would be to pair a component from the original organon model with an additional component in the language functions model....