Against Family Resemblance

After the well-known section on games in Philosophical Investigations(section 66), Wittgenstein writes: “I can think of no better expression to characterize these similarities than ‘family resemblances’; for the various resemblances between members of a family: build, features, color of eyes, gait, temperament, etc. etc. overlap and criss-cross in the same way. And I shall say: ‘games’ form a family.”[1](67) He then goes on to suggest that the kinds of numbers “form a family in the same way”. He gives no further examples, though he employs the concept to characterize language: “I am saying that these phenomena [linguistic phenomena] have no one thing in common which makes us use the same word for all, but that they are relatedto one another in many different ways.” (65) There is not much to go on here, given how important the notion of family resemblance is to Wittgenstein’s later philosophy, but I think we have enough to raise some serious objections to what he says. I am going to argue that the concepts in question are not family resemblance concepts, and indeed that there are not and cannot be any such concepts.  The whole idea is a mistake—and not for any particularly profound reasons. Wittgenstein’s laconic remarks are full of errors, confusions, and non-sequiturs.

The first point I want to make is that the concept of a family resemblance concept is not itself a family resemblance concept. Consider the class of family resemblance concepts—say, game, number, languageand art(not mentioned by Wittgenstein): do they have any common feature? Yes, they are all such as not to be defined by a common feature but by a series of overlapping similarities—that is the common feature they all share. Wittgenstein has given us a general definition of the term “family resemblance concept” such that anything denoted by it satisfies that definition; it is not just that the concepts are similar in certain ways, as games are said to be. So we know there is at least one non-family resemblance concept, viz. family resemblance concept. This is a bit ironic and certainly not noted by Wittgenstein: it should make us wonder about the generality of the idea. It renders contradictory the claim (not made by Wittgenstein) that all concepts are family resemblance concepts, since thatconcept isn’t a family resemblance concept. It also raises the question of how widespread family resemblance is according to Wittgenstein, and why it has the extension it does. Does he think it is limited to the examples he mentions? And what is it about these examples that requires the use of family resemblance concepts instead of common feature concepts? It would be odd if such a heterogeneous group were the only instances of the phenomenon, with all other concepts proudly possessing uniting common features. The notion doesn’t seem to have been systematically thought out and looks suspiciously ad hoc.

Now consider what is meant by “family resemblance” (elsewhere Wittgenstein speaks of “family likeness” and we could also say “family similarity”). This is not the same notion as that of belonging to the same family: that is a matter of parentage and genetic transmission, and is presumably not counted by Wittgenstein as a family resemblance concept. He is talking about various observable traits typically shared by members of the same biological family, as his list suggests. He doesn’t confine the notion to visual appearances, since he includes temperament, and he could have included aptitudes, intelligence, religious beliefs, etc. There are a great many respects of similarity between human beings. Nor does the notion coincide with membership in a biological family: some members of a family are not similar to any other members, and some people from outside the family look just like people in it. The class of people who are notably similar to members of a given family is distinct from the class of people actually making up the family. These are really completely different concepts. In fact, Wittgenstein need not have invoked familyresemblance at all; he could have just spoken about similarity in general. Take three cars, a,b, and c, where aand bhave the same color but are not the same model, while band care the same model but not the same color. Car a is similar to car bin respect of color but not similar to car cin that respect, whileband care similar in respect of model but not color.[2]Thus we see the non-transitivity of similarity: ais similar to band bis similar to c, but ais not similar to c. The same could be true of individuals exhibiting family resemblance. So Wittgenstein is really drawing attention to the way the concept of similarity works—not a very startling insight. The question is whether similarity relations can ground a unified concept.

Notice that there is no unified (non-disjunctive) concept that corresponds to the list Wittgenstein offers. What concept do we have that expresses likeness of eyes, mouth, gait, and temperament? We might try to manufacture a concept, say Smith-ish, to characterize a certain family’s appearance, where not all members of the Smith family are Smith-ish and some non-members are Smith-ish: but this a pretty feeble concept with little internal unity. And the reason for that is that mere similarity in a respect is no basis for a concept, since everythingis similar to a given thing in somerespect. The class is simply too heterogeneous to be worth picking out. This is not so for the concept of a family, which is far more constrained; and one can’t help suspecting that Wittgenstein’s choice of familysimilarity illicitly trades on this other source of conceptual unity. For familyis a unified (common feature) concept while family resemblanceis not—it could include members of (say) my family as well as assorted people distributed across the globe who look or behave like me in some respect or other. To look like someone that looks like Winston Churchill is no basis for a usable concept (it includes certain breeds of dog or even clouds). That is why there simply is no concept that corresponds to Wittgenstein’s list. It amounts to an uninteresting disjunction: xlooks like a member of family Fif and only if xeither has the eyes of For the nose of For the mouth or the gait or the temperament or the size or the color or the religious beliefs of F, etc.

Then what are we to say about Wittgenstein’s alleged examples—aren’t theyexisting unified concepts that are characterized merely by non-transitive similarity? The question is whether games are linked by nothing butfamily resemblance: is there really nothing they have in common? Two points may be made. First, Bernard Suits’ analysis of the concept of a game refutes this contention: a game is a rule-governed activity in which the player voluntarily chooses an inefficient means to achieve the goal of the game. I won’t go into this here; it has been amply discussed elsewhere.[3]What I will say is that the existence of such an analysis is entirely predictable, given the unity of the concept of a game and the complete lack of unity exhibited by the pattern of similarities and dissimilarities to which Wittgenstein draws attention. Second, why can’t we say that what is in common to all games is that they are all games? That is, we treat the concept of a game as primitive and unanalyzable (we might add that all games are played). Consider the concept of a line: there are all sorts of lines—long, short, squiggly, curved, straight, open, closed, etc.—and it is hard to find one such feature that all lines share. So is the concept of a line a family resemblance concept? Why not say—what seems obvious—that the concept of a line is primitive and cannot be explained in other terms? Wittgenstein appears to be presupposing that if a concept isn’t analyzable it must be a family resemblance concept—he conveniently forgets about the possibility that it is indefinable. Compare color and shape concepts: here too we have a great variety of things that fall under these concepts and no possibility of unifying them by citing a specific color or shape. So what? Why not accept that the concepts colorand shapehave no non-circular definition, yet apply to very heterogeneous extensions? The same goes for animalor particle: these come in great variety too and it is hard to define the concepts in non-circular fashion—but why leap to the idea of family resemblance instead of accepting indefinability? And notice that Wittgenstein never cites such examples, presumably because it is obvious that the indefinability response is plausible. So we are certainly not compelled to accept the family resemblance theory—even if it were coherent—in order to handle the case of games. In fact, the concept of a game has sources of unity quite other than that (dubiously) provided by family resemblance.

The case of numbers is even more glaring, and it seems distinctly odd for Wittgenstein to choose this example to illustrate his thesis. What do cardinal numbers, rational numbers, and real numbers have in common? Well, we could just say they are all numbersand admit that the concept cannot be defined; or we could note that all numbers are subject to mathematical operations such as addition, subtraction, and division–or that they come in different sizes, belong in number series, and can be used for measuring and counting. There is actually a lotthey have in common. More adventurously, we might also add that they all admit of set-theoretic construction. You might as well say that organisms have nothing in common or chemical compounds or trees or houses. True, there is a lot of variety in those classes, but that doesn’t preclude a common feature—either expressed by the concept in question or by some analysis of it. Wittgenstein never makes a convincing case for the thesis that any of these concepts mustbe treated as family resemblance concepts. Nor can such a treatment confer the kind of unity possessed by these concepts. How, say, can Wittgenstein explain the fact that golf is a game but hitting stones with sticks to clear a patch of land is not? There is an obvious similarity between these activities, yet one is clearly a game and the other is definitely not.[4]Similarity in some respect is a hopelessly weak relation to ground a concept, because it is so cheaply obtained. A different principle of grouping is needed.

What about language? There are certainly different dimensions of similarity among words: words can sound alike but not mean alike and vice versa, for example. But is there really nothing they have in common? Don’t they all contribute to forming sentences, and don’t all sentences have meaning and grammar? By all means let’s recognize the variety of linguistic forms, but why deny that anything can be said more generally? Aren’t all words and sentences usable in acts of communication? Isn’t human language a species-specific biologically given trait with infinite potential? There is plenty we can say generally about language. True, it is a mistake to suppose that every sentence expresses a proposition, as the Tractatusclaimed, but there is no need to go to the other extreme and declare that there is no common feature at all to language. Moreover, many things that don’t belong to language are similar to things that do, so similarity alone cannot be grounds for inclusion under the concept. The screeching of tires could sound like a cry for help, but it isn’t a part of language. The humming of a bee’s wings is not part of its language, though its dances are; and our dances are similar to theirs but not part of our language. Mere similarity to a paradigm in some respect is nothing to the point.[5]

In sum: there are no good examples of family resemblance concepts; the notion is incoherent; and the concept itself is not an instance of itself.

Col

[1]Why he puts the word “games” in inverted commas here I don’t know, since he clearly means to be talking about games not the word “games”: but let that pass.

[2]He might also have spoken of racial resemblance where much the same pattern of similarities and differences obtains.

[3]See Bernard Suits, The Grasshopper: Games, Life and Utopia(1978). I discuss the matter in Truth By Analysis: Games, Names, and Philosophy(2012), chapter 2.

[4]Compare Suits’ remark: “For if family resemblance were the reason they are nearly all called games, then it would be puzzling, I submit, why a cop chasing a robber is notcalled a game.” (173)

[5]It is notable that when Wittgenstein is trying to explain his notion of a family resemblance concept he falls back on metaphors in order to capture conceptual unity, specifically the metaphor of a thread made up of overlapping fibers. But this does nothing to render his theory intelligible, since it is just a metaphor.

Darwin’s theory of evolution includes two generative components: mutation and natural selection. Mutation generates genetic variants and hence phenotypes; natural selection operates on these to produce differential survival. Neither of these generative processes involves intention or intelligence. Thus we have biological novelty without intentional intelligent design. Both processes are blind and driven by non-mental causes. We have creativity without a creator. But Darwin also recognized what he calls artificial selection, as with the selective breeding of dogs (or horses and flowers). Here human beings intentionally direct the course of evolution according to their own preferences, producing dog breeds that would not arise by natural selection. This is not selection by nature but selection by human design and desire. Of course, the process of generation is still natural not artificial: dog breeders rely on the genes to generate dog variants. They don’t make poodles from scratch; they just interbreed dogs and let the genes do their work. So here we have a case of natural generation and artificial selection to be added to the far more common case of natural generation and natural selection. Dog breeders don’t even know how to generate dog variants artificially; they depend upon natural reproduction.

In principle there could be artificial generation combined with natural selection: a type of intelligence creates an organism and then turns it loose in the world to the tender mercies of nature. You could genetically engineer organisms and then let nature select the good from the bad. In effect that is what happens with many human artifacts: they are intelligently created but left for nature mindlessly to destroy or preserve (as with architectural ruins and plastic bags). What about artificial design combined with artificial selection? Can there be intelligently created entities that are then intelligently selected? Of course, there can: machines created by humans and selected by humans to be used as they see fit. Motorcars are propagated by these two modes of generation: first they are designed and manufactured by the use of intelligence; then they are bought and sold in the marketplace by a process of intelligent selection, intentionally and consciously. So there are four logical possibilities in all: natural generation and natural selection, natural generation and artificial selection, artificial generation and natural selection, and artificial generation and artificial selection. Entities can come into existence and reproduce (or be reproduced) by any of these four methods.

There is something strange in Darwin’s terminology, because so-called artificial selection is itself a natural process. The mind is natural and it is what directs selective breeding; there is nothing super-natural going on here.[1]Bees select flowers and hence direct the course of flower evolution: this is not “artificial”. When humans selectively breed animals for their own purposes this is an aspect of their species-specific nature. It would be better to speak of intentional intelligent selection versus selection that is neither. For intelligence is part of nature too. Still, we can keep the terminology for convenience. The question I am interested in is the nature of economic activity; and what I want to maintain is that economic activity is continuous with biology. It is just another form of biological generation. Now it is true that (so far as I know) other animals don’t engage in economic activity, though it would serve my purpose if they did; but that doesn’t prevent us from imagining such activity in animals. So suppose we encountered a species of bird that manufactures nests that it exchanges with other birds for food. Instead of just building a nest for its own use, it builds nests “for sale”. This has become part of its genetic make-up, as much as nest-building itself. We can think of it as instinctual and automatic, like birdsong, and not as reflective and flexible: birds that exchanged nests for food in the past (as a result of some mutation) did better than birds that kept their nests to themselves. Thus a primitive bird economy develops. In such a case we would say that the entire process is part of the bird’s biological endowment. The “buyer” birds would select nests according to their own criteria and a form of competition might develop, which would lead to a selection process. In just such a way human commerce might have originated: humans capable of exchange do better than humans incapable of it. This would also be as biological as digestion and sexual reproduction, whatever the later elaborations (banks, money). It is a form of social behavior rooted in biological imperatives.

So there are two principles of generation at work here: generating the nests and their being selected. Both are “artificial” in Darwin’s strained sense, since they involved goal-directed action. The bird makes the nest not its genes and other birds do the selecting not brute nature. But this doesn’t exclude the phenomenon from the realm of biology. Or again, consider those ants that enslave other ant populations: these “brood parasites” seize the eggs of other ants and bring them back to their own nest where they carry out the work of their “slave-owners”.  Again, I don’t know of any documented cases of ants that then trade their slaves with other ant slave-owners, but the idea is not beyond reason. What if we encountered an ant species that did just that, perhaps because they were better raiders than their potential trading partners? The “buyers” exchange food for slaves, which they find a bargain. This would be an entirely biological arrangement, not introducing any new non-natural principle into biology. Some ants are natural-born slave-traders! No doubt this is deplorable of them, but it is biologically possible. They thus have a nice little economy going here—a system of exchange trading one sort of good for another.

I don’t think it is farfetched to suggest that human economies are analogous. Perhaps they even arose from some such primitive beginnings way back with our ancient ancestors in Africa. In any case, we can say that human productivity and the capacity for economic exchange are part of our biological nature. It turns out that the biological realm includes more than just natural generation and natural selection (in Darwin’s restricted sense); it includes the kind of intentional intelligent design and exchange that we find in human social groups. We can imagine our remote ancestors exchanging primitive tools for other tools or for food; we now do it with computers and cars. Thus from a lofty philosophical perspective economics is a branch of biology involving the basic twin generative processes: first make the product, then sell the product (ensure it is selected by purchasers). There is no discontinuity between genes and nature, on the one hand, and products and purchasers, on the other. There is a smooth transition from natural selection through artificial selection through economic selection. Darwin also included sexual selection in his list of types of selection; I am adding economic selection. Both of these are selection by conscious agents (peacocks and purchasers), but that doesn’t make them beyond the range of biology. Minds are a part of biology too. The dichotomy of culture and biology is artificial and misleading; economics belongs with both.[2]That is, economic culture is just another type of biological phenomenon. It is the same with business culture: that too is continuous with biology. Specifically, it involves the two generative components I have identified: creating the product and then marketing it, i.e. offering it up for selection by purchasers. The structure is the same. Markets are arenas of voluntary action, to be sure, but that doesn’t put them outside of biology or nature. In particular, economics is a generative science in the sense that biology is: it involves the generation of entities from raw materials and the generation of further entities by means of market forces. Production is like embryogenesis and buying and selling is like the selective survival of the fittest. Products go extinct if no one buys them, as animals go extinct if nature stops selecting them. We might even say that the Darwinian notion of natural competition is modeled on the notion of economic competition. Animals compete with each other in much the same way that products do. And of course the two intersect, as when animals are bought and sold (some breeds do better in the marketplace than others).

Just as Darwin’s theory is a theory of evolutionary change, so too economics is concerned with economic change—with how goods and services succeed each other in time. It is a dynamic science not a static science. The idea of a purely structural economics is a misguided one: economies are changing evolving structures just like animal species. The change can be slow judged by human standards, but the entire biological world is in constant flux; so too is the economic world. Supply and demand are forever changing. From a meta-economic point of view, then, economics shares the basic structure of biology (the same is true of linguistics and psychology—and even philosophy). In linguistics we are used to the idea that a grammar generates an infinite array of sentences—it is not merely a structural description; in economics too we should also think of economic mechanisms as generative—of products and of their adoption. A successful product is very like a thriving organism: there will be many instances of them and they will outperform the competition. This is the theoretical framework to adopt when considering the foundations of economics as a science. Economics is a generative biological science (so it is not like mathematics or logic). Capitalism, say, is a species of economic system that replaced feudalism, as mammals replaced dinosaurs. And it is still evolving into variant forms.

Let me suggest another analogy: verbal communication. A speaker is engaged on two generative tasks: (a) producing a grammatically well-formed sentence and (b) ensuring that she is understood by the hearer. The former does not entail the latter, which requires an additional generative effort—sufficient volume, getting the hearer’s attention, saying something interesting, etc. Similarly, the genes must produce an anatomically well-formed organism and one that will survive the pressures of natural selection—particularly, those arising from competition for resources and mates. Similarly again, a product must not only be functionally well designed but must also achieve market penetration in a competitive economic environment. The entrepreneur is like a speaker striving to be heard in a cacophonous world: she needs a sound product but also the means to be heard by potential consumers. It is necessary to generate supply and demand (hence advertising etc.). Whether an animal will survive depends on the world it confronts as well as on its internal structure; but the same is true of a product. A speaker faces the same problem: first produce a good sentence but then ensure it is heard and understood. You have to create understanding as well as what is understood. These are different (though connected) tasks. So economics is not just a generative science; it is a doubly generative science.[3]

[1]I discuss this in “The Language of Evolution”, Philosophical Provocations(2017).

[2]I defend this view in “Biology and Culture: an Untenable Dualism”.

[3]This essay is a sequel to my earlier essay, “Memes, Behavioral Contagion, and the Zeitgeist”.

Memes, Behavioral Contagion, and the Zeitgeist

I want to bring these three concepts together to create a meme that will be contagious and contribute to the zeitgeist.[1]First a quick introduction to our principal players: a meme is an idea or action that spreads analogously to the gene; behavioral contagion is the process whereby the actions of some members of a group are copied by other members of the group; the zeitgeist is the sum of all ideas and patterns of behavior prevalent at a given time in a culture. For example, a meme may be a melody or a catchphrase or a fashion; behavioral contagion occurs when yawning spreads from one person to another or mass hysteria grips a mob; the zeitgeist could be the belief system of medieval Europe or the mind-set of industrial capitalism. I want to say that memes are transmitted by behavioral contagion to form the zeitgeist: that is the basic structure of cultural (ideational) formation. I will generalize the concept of behavioral contagion to include not just behavior but also attitudes and ideas—psychological contagion.[2]Emotions can be propagated through a group as well as actions. The notion of contagion is taken from epidemiology: ideas can spread like a disease caught by social contact. Ideas can “go viral” in the sense that they leap from one mind to another, as bodies are invaded by a virus, leaving their mark as they disseminate. Thus the meme is the unit of transmission, psychological contagion is the method of transmission, and the zeitgeist is the totality of items transmitted. The three concepts all belong together.

We can take the gene as our basic model. The gene is the unit of inheritance, the focus of natural selection, and the driver of embryogenesis; it is fundamental to biology. As we know, it consists of DNA molecules—a certain type of physical structure. The gene is transmitted across generations, passing from one organism to another, somewhat like a germ (indeed biologists call this transmission the “germ-line”). Thus genes have the power to combine in one organism and spread to others. They are “contagious”. Inheritance is therefore the analogue of behavioral contagion—the way items replicate and multiply. Genetic transmission is a copying process just like the spread of fads and fashions, theories and obsessions. There is also the so-called gene pool—the totality of genes characterizing a species at a given time (along with the mega gene pool that includes all the genes on the planet at a given time[3]). This is the biological zeitgeist—the analogue of the “Spirit of the Times”. Thus we can map our three concepts onto concepts drawn from genetics: gene and meme, inheritance and psychological contagion, gene pool and culture pool. This provides a theoretical framework for thinking about cultural formation (as theorists have observed). What I am adding is the completion of the analogy to include means of transmission and to the sum-total of what is transmitted (psychological contagion and zeitgeist, respectively).

There is an abstract theoretical structure here: a replicating entity, a method of transmission from one host organism to another, and a repository of all the items capable of such transmission. Memes and genes are special cases of this abstract structure. Are there any other domains in which the structure applies? Written language appears to exemplify it. Words are the replicating units, which combine into larger units (phrases, sentences); writing is the means by which words are disseminated through the population; and libraries are the totalities that result from this dissemination. Words pass from one mind to another by a process of copying (e.g. “To be or not to be”) and books contain totalities of words. Thus we have word units, word transmission, and word pools. Reading and writing (and publishing) are the means by which words propagate and multiply and fill libraries. Indeed, inverting the analogy, we can describe the genome as a library of genetic verbiage, and embryogenesis as a process of “reading” the books of this library. Words produce copies of themselves by being transmitted between people; and a dictionary is a compendium of all the words of a language at a given time (a “lexeme pool”). As there is a spirit of the time, so there is a biosphere of the time, and a language of the time: replicating units that get transmitted through a population. And these three types of “pool” can have a characteristic shape at a given time—say, a religious shape or a dinosaur shape or an eighteenth-century British shape (see Thackeray and Austen). Certain words and styles of speech can be in vogue, or a certain type of organism dominant, or a particular system of thought communally received. These can mutate and be selected for or against, yielding to new formations (e.g. scientific thought, mammals, contemporary American English). Different domains have different categories of zeitgeist and different units of transmission, but the broad structure is common to all—replicating units, a means of spread, and a currently existing totality of favored items.

Is there anything else that exemplifies this structure? Yes: commodities, products, artifacts, bits of technology, machines. I mean to include a broad range of items here, ranging from motorcars to furniture, clothes to life-styles, food to computers. Things that can be bought and sold: these too can be analyzed in the tripartite way outlined. Take computers (or their parts): these are the units, the economic system is the way they are propagated, and the collection of them at a given time is the technological zeitgeist. The units are manufactured and sold, and they form the state of technology at a given time (the zeitgeist shifted when Apple came along). Behavioral contagion explains their widespread adoption. They are selected for or against in the marketplace. They reflect a given stage of technical and business evolution. Books fill libraries as genes fill genomes; commodities fill warehouses in the same way (and homes and offices). Genes, memes, words, and products: all are subject to the same overarching structure, the same logic. If products can’t be replicated or can’t be distributed, they won’t survive in the marketplace—just like genes or memes. Reproduction and transmission are essential, as is intrinsic quality (lousy TVs are as bad as lousy genes or lousy ideas). And the state of contemporary technology (in the broad sense) reflects the state of the world at that point in time—products come and go, as civilizations do, or animal species, or words. The zeitgeist is perishable and may be superseded by a superior zeitgeist (there are plenty of extinct zeitgeists). Thus we can subsume the business world under our general schema. The entrepreneur is swimming in a sea of replicators, contagion, and time-bound constraints—just like the biologist, the librarian, and the historian of ideas. Survival depends on navigating these waters, and it’s good to know what sea you are floating on and how the current flows. The successful entrepreneur needs to be aware of the conceptual structure that underlies and shapes his or her activities.[4]

Col

[1]The literal translation is “time-spirit”; apparently Hegel preferred “Geist der Zeiten”, i.e. “Spirit of the Times”.

[2]Behavioral contagion belongs with other forms of social influence such as suggestibility, conformism, imitation, social facilitation, copycat behavior, and the like. What I want to emphasize is the more or less automatic absorption of social trends whereby something comes to permeate a population without any rational deliberation. It is sub-rational, below the radar, and sometimes insidious. Often it occurs by the release of inhibition triggered by an aberrant individual, as in copycat shootings or suicides. At the other extreme we have the general adoption of a particular accent. The human mind seems especially susceptible to this kind of subliminal influence. Memes need it to get off the ground and colonize a population—mere reproducibility is not enough. The channel must exist as well as the replicators that flow through it.

[3]The cosmic gene pool would be all the genes existing in the universe.

[4]I intend this to be the first of a series of essays about the theoretical model described, with special reference to the business world.