Ignoring the role of reiterative processing and worldview transformation leads to exaggeration of the role of curiosity in creativity.

The Novelty-Seeking Model does not address the iterative nature of creativity, and how it restructures one's worldview, resulting in overemphasis on the role of curiosity, and underemphasis on inspiration and perseverance. It overemphasizes the product; creators often seek merely to express themselves or figure out or come to terms with something. We point to inconsistencies regarding divergent and convergent thought.

The allure of the unknown in a tamed, mapped, and homogenized world.

As the physical world becomes tamed and mapped out, opportunities to experience the unknown become rarer; imaginary worlds provide a much-needed sense of potentiality. Potentiality is central to the Self-Other Re-organization theory of cultural evolution, which postulates that creativity fuels cumulative cultural change. We point to evidence that fear affects, not the magnitude of exploration, but how cautiously it proceeds.

Beyond two modes of thought: A quantum model of how three cognitive variables yield conceptual change.

We re-examine the long-held postulate that there are two modes of thought, and develop a more fine-grained analysis of how different modes of thought affect conceptual change. We suggest that cognitive development entails the fine-tuning of three dimensions of thought: abstractness, divergence, and context-specificity. Using a quantum cognition modeling approach, we show how these three variables differ, and explain why they would have a distinctively different impacts on thought processes and mental contents. We suggest that, through simultaneous manipulation of all three variables, one spontaneously, and on an ongoing basis, tailors one's mode of thought to the demands of the current situation. The paper concludes with an analysis based on results from an earlier study of children's mental models of the shape of the Earth. The example illustrates how, through reiterated transition between mental states using these three variables, thought processes unfold, and conceptual change ensues. While this example concerns children, the approach applies more broadly to adults as well as children.

A Dynamic Autocatalytic Network Model of Therapeutic Change.

Psychotherapy involves the modification of a client's worldview to reduce distress and enhance well-being. We take a human dynamical systems approach to modeling this process, using Reflexively Autocatalytic foodset-derived (RAF) networks. RAFs have been used to model the self-organization of adaptive networks associated with the origin and early evolution of both biological life, as well as the evolution and development of the kind of cognitive structure necessary for cultural evolution. The RAF approach is applicable in these seemingly disparate cases because it provides a theoretical framework for formally describing under what conditions systems composed of elements that interact and 'catalyze' the formation of new elements collectively become integrated wholes. In our application, the elements are mental representations, and the whole is a conceptual network. The initial components-referred to as foodset items-are mental representations that are innate, or were acquired through social learning or individual learning (of pre-existing information). The new elements-referred to as foodset-derived items-are mental representations that result from creative thought (resulting in new information). In clinical psychology, a client's distress may be due to, or exacerbated by, one or more beliefs that diminish self-esteem. Such beliefs may be formed and sustained through distorted thinking, and the tendency to interpret ambiguous events as confirmation of these beliefs. We view psychotherapy as a creative collaborative process between therapist and client, in which the output is not an artwork or invention but a more well-adapted worldview and approach to life on the part of the client. In this paper, we model a hypothetical albeit representative example of the formation and dissolution of such beliefs over the course of a therapist-client interaction using RAF networks. We show how the therapist is able to elicit this worldview from the client and create a conceptualization of the client's concerns. We then formally demonstrate four distinct ways in which the therapist is able to facilitate change in the client's worldview: (1) challenging the client's negative interpretations of events, (2) providing direct evidence that runs contrary to and counteracts the client's distressing beliefs, (3) using self-disclosure to provide examples of strategies one can use to diffuse a negative conclusion, and (4) reinforcing the client's attempts to assimilate such strategies into their own ways of thinking. We then discuss the implications of such an approach to expanding our knowledge of the development of mental health concerns and the trajectory of the therapeutic change.

Modeling Discontinuous Cultural Evolution: The Impact of Cross-Domain Transfer.

This paper uses autocatalytic networks to model discontinuous cultural transitions involving cross-domain transfer, using as an illustrative example, artworks inspired by the oldest-known uncontested example of figurative art: the carving of the Hohlenstein-Stadel Löwenmensch, or lion-human. Autocatalytic networks provide a general modeling setting in which nodes are not just passive transmitters of activation; they actively galvanize, or "catalyze" the synthesis of novel ("foodset-derived") nodes from existing ones (the "foodset.") This makes them uniquely suited to model how new structure grows out of earlier structure, i.e., cumulative, generative network growth. They have been used to model the origin and early evolution of biological life, and the emergence of cognitive structures capable of undergoing cultural evolution. We conducted a study in which six individual creators and one group generated music, prose, poetry, and visual art inspired by the Hohlenstein-Stadel Löwenmensch, and answered questions about the process. The data revealed four through-lines by which they expressed the Löwenmensch in an alternative art form: (1) lion-human hybrid, (2) subtracting from the whole to reveal the form within, (3) deterioration, and (4) waiting to be found with a story to tell. Autocatalytic networks were used to model how these four spontaneously derived through-lines form a cultural lineage from Löwenmensch to artist to audience. We used the resulting data from three creators to model the cross-domain transfer from inspirational source (sculpted figurine) to creative product (music, poetry, prose, visual art). These four spontaneously-generated threads of cultural continuity formed the backbone of this Löwenmensch-inspired cultural lineage, enabling culture to evolve even in the face of discontinuity at the level conventional categories or domains. We know of no other theory of cultural evolution that accommodates cross-domain transfer or other forms of discontinuity. The approach paves the way for a broad scientific framework for the origins of evolutionary processes.

An Autocatalytic Network Model of Conceptual Change.

In reflexively autocatalytic foodset (RAF)-generated networks, nodes are not only passive transmitters of activation, but they also actively galvanize, or "catalyze" the synthesis of novel ("foodset-derived") nodes from existing ones (the "foodset"). Thus, RAFs are uniquely suited to modeling how new structure grows out of currently available structure, and analyzing phase transitions in potentially very large networks. RAFs have been used to model the origins of evolutionary processes, both biological (the origin of life) and cultural (the origin of cumulative innovation), and may potentially provide an overarching framework that integrates evolutionary and developmental approaches to cognition. Applied to cognition, the foodset consists of information obtained through social learning or individual learning of pre-existing information, and foodset-derived items arise through mental operations resulting in new information. Thus, mental representations are not only propagators of spreading activation, but they also trigger the derivation of new mental representations. To illustrate the application of RAF networks in cognitive science, we develop a step-by-step process model of conceptual change (i.e., the process by which a child becomes an active participant in cultural evolution), focusing on childrens' mental models of the shape of the Earth. Using results from (Vosniadou & Brewer, 1992), we model different trajectories from the flat Earth model to the spherical Earth model, as well as the impact of other factors, such as pretend play, on cognitive development. As RAFs increase in size and number, they begin to merge, bridging previously compartmentalized knowledge, and get subsumed by a giant RAF (the maxRAF) that constrains and enables the scaffolding of new conceptual structure. At this point, the cognitive network becomes self-sustaining and self-organizing. The child can reliably frame new knowledge and experiences in terms of previous ones, and engage in recursive representational redescription and abstract thought. We suggest that individual differences in the reactivity of mental representations, that is, their proclivity to trigger conceptual change, culminate in different cognitive networks and concomitant learning trajectories.

An evolutionary process without variation and selection.

Natural selection successfully explains how organisms accumulate adaptive change despite that traits acquired over a lifetime are eliminated at the end of each generation. However, in some domains that exhibit cumulative, adaptive change-e.g. cultural evolution, and earliest life-acquired traits are retained; these domains do not face the problem that Darwin's theory was designed to solve. Lack of transmission of acquired traits occurs when germ cells are protected from environmental change, due to a self-assembly code used in two distinct ways: (i) actively interpreted during development to generate a soma, and (ii) passively copied without interpretation during reproduction to generate germ cells. Early life and cultural evolution appear not to involve a self-assembly code used in these two ways. We suggest that cumulative, adaptive change in these domains is due to a lower-fidelity evolutionary process, and model it using reflexively autocatalytic and foodset-generated networks. We refer to this more primitive evolutionary process as self-other reorganization (SOR) because it involves internal self-organizing and self-maintaining processes within entities, as well as interaction between entities. SOR encompasses learning but in general operates across groups. We discuss the relationship between SOR and Lamarckism, and illustrate a special case of SOR without variation.

A model of the transition to behavioural and cognitive modernity using reflexively autocatalytic networks.

This paper proposes a model of the cognitive mechanisms underlying the transition to behavioural and cognitive modernity in the Upper Palaeolithic using autocatalytic networks. These networks have been used to model life's origins. More recently, they have been applied to the emergence of cognitive structure capable of undergoing cultural evolution. Mental representations of knowledge and experiences play the role of catalytic molecules, the interactions among them (e.g. the forging of new associations or affordances) play the role of reactions, and thought processes are modelled as chains of these interactions. We posit that one or more genetic mutations may have allowed thought to be spontaneously tailored to the situation by modulating the degree of (i) divergence (versus convergence), (ii) abstractness (versus concreteness), and (iii) context specificity. This culminated in persistent, unified autocatalytic semantic networks that bridged previously compartmentalized knowledge and experience. We explain the model using one of the oldest-known uncontested examples of figurative art: the carving of the Hohlenstein-Stadel Löwenmensch, or lion man. The approach keeps track of where in a cultural lineage each innovation appears, and models cumulative change step by step. It paves the way for a broad scientific framework for the origins of both biological and cultural evolutionary processes.

Modeling a Cognitive Transition at the Origin of Cultural Evolution Using Autocatalytic Networks.

Autocatalytic networks have been used to model the emergence of self-organizing structure capable of sustaining life and undergoing biological evolution. Here, we model the emergence of cognitive structure capable of undergoing cultural evolution. Mental representations (MRs) of knowledge and experiences play the role of catalytic molecules, and interactions among them (e.g., the forging of new associations) play the role of reactions and result in representational redescription. The approach tags MRs with their source, that is, whether they were acquired through social learning, individual learning (of pre-existing information), or creative thought (resulting in the generation of new information). This makes it possible to model how cognitive structure emerges and to trace lineages of cumulative culture step by step. We develop a formal representation of the cultural transition from Oldowan to Acheulean tool technology using Reflexively Autocatalytic and Food set generated (RAF) networks. Unlike more primitive Oldowan stone tools, the Acheulean hand axe required not only the capacity to envision and bring into being something that did not yet exist, but hierarchically structured thought and action, and the generation of new MRs: the concepts EDGING, THINNING, SHAPING, and a meta-concept, HAND AXE. We show how this constituted a key transition toward the emergence of semantic networks that were self-organizing, self-sustaining, and autocatalytic, and we discuss how such networks replicated through social interaction. The model provides a promising approach to unraveling one of the greatest anthropological mysteries: that of why development of the Acheulean hand axe was followed by over a million years of cultural stasis.

A cognitive transition underlying both technological and social aspects of cumulative culture.

The argument that cumulative technological culture originates in technical-reasoning skills is not the only alternative to social accounts; another possibility is that accumulation of both technical-reasoning skills and enhanced social skills stemmed from the onset of a more basic cognitive ability such as recursive representational redescription. The paper confuses individual learning of pre-existing information with creative generation of new information.

The form of a 'half-baked' creative idea: Empirical explorations into the structure of ill-defined mental representations.

Creative thought is conventionally believed to involve searching memory and generating multiple independent candidate ideas followed by selection and refinement of the most promising. Honing theory, which grew out of the quantum approach to describing how concepts interact, posits that what appears to be discrete, separate ideas are actually different projections of the same underlying mental representation, which can be described as a superposition state, and which may take different outward forms when reflected upon from different perspectives. As creative thought proceeds, this representation loses potentiality to be viewed from different perspectives and manifest as different outcomes. Honing theory yields different predictions from conventional theories about the mental representation of an idea midway through the creative process. These predictions were pitted against one another in two studies: one closed-ended and one open-ended. In the first study, participants were interrupted midway through solving an analogy problem and wrote down what they were thinking in terms of a solution. In the second, participants were instructed to create a painting that expressed their true essence and describe how they conceived of the painting. For both studies, naïve judges categorized these responses as supportive of either the conventional view or the honing theory view. The results of both studies were significantly more consistent with the predictions of honing theory. Some implications for creative cognition, and cognition in general, are discussed.

The Ubiquity of Cross-Domain Thinking in the Early Phase of the Creative Process.

To what extent are creative processes in one domain (e.g., technology) affected by information from other domains (e.g., music)? While some studies of professional creators suggest that creative abilities are domain-specific, other studies suggest that creative avocations stimulate creativity. The latter is consistent with the predictions of the honing theory of creativity, according to which the iterative process culminating in a creative work is made possible by the self-organizing nature of a conceptual network, or worldview, and its innate holistic tendency to minimize inconsistency. As such, the creative process is not restricted to the creative domain; influences from domains other than that of the final product are predicted to impact the creative process and its outcome. To assess the prevalence of cross-domain influences on creativity we conducted two studies: one with creative experts, and one with undergraduate students from diverse academic backgrounds. Participants listed both their creative outputs, and the influences (sources of inspiration) associated with each of these outputs. In both studies, cross-domain influences on creativity were found to be widespread, and indeed more frequent than within-domain sources of inspiration. Thus, examination of the inputs to, rather than the outputs of, creative tasks supported the prediction of honing theory that cross-domain influences are a ubiquitous component of the creative process.

Two cognitive transitions underlying the capacity for cultural evolution.

This paper proposes that the distinctively human capacity for cumulative, adaptive, open-ended cultural evolution came about through two temporally-distinct cognitive transitions. First, the origin of Homo-specific culture over two MYA was made possible by the onset of a finer-grained associative memory that allowed episodes to be encoded in greater detail. This in turn meant more overlap amongst the distributed representations of these episodes, such that they could more readily evoke one another through self-triggered recall (STR). STR enabled representational redescription, the chaining of thoughts and actions, and the capacity for a stream of thought. Second, fully cognitive modernity following the appearance of anatomical modernity after 200,000 BP, was made possible by the onset of contextual focus (CF): the ability to shift between an explicit convergent mode conducive to logic and refinement of ideas, and an implicit divergent mode conducive to free-association, viewing situations from radically new perspectives, concept combination, analogical thinking, and insight. This paved the way for an integrated, creative internal network of understandings, and behavioral modernity. We discuss feasible neural mechanisms for this two-stage proposal, and outline how STR and CF differ from other proposals. We provide computational evidence for the proposal obtained with an agent-based model of cultural evolution in which agents invent ideas for actions and imitate the fittest of their neighbors' actions. Mean fitness and diversity of actions across the artificial society increased with STR, and even more so with CF, but CF was only effective if STR was already in place. CF was most effective following a change in task, which supports its hypothesized role in escaping mental fixation. The proposal is discussed in the context of transition theory in the life sciences.

The objectivity of moral norms is a top-down cultural construct.

Encultured individuals see the behavioral rules of cultural systems of moral norms as objective. In addition to prescriptive regulation of behavior, moral norms provide templates, scripts, and scenarios regulating the expression of feelings and triggered emotions arising from perceptions of norm violation. These allow regulated defensive responses that may arise as moral idea systems co-opt emotionally associated biological survival instincts.

Autocatalytic networks in cognition and the origin of culture.

It has been proposed that cultural evolution was made possible by a cognitive transition brought about by onset of the capacity for self-triggered recall and rehearsal. Here we develop a novel idea that models of collectively autocatalytic networks, developed for understanding the origin and organization of life, may also help explain the origin of the kind of cognitive structure that makes cultural evolution possible. In this setting, mental representations (for example, memories, concepts, ideas) play the role of 'molecules', and 'reactions' involve the evoking of one representation by another through remindings and associations. In the 'episodic mind', representations are so coarse-grained (encode too few properties) that such reactions must be 'catalyzed' by external stimuli. As cranial capacity increased, representations became more fine-grained (encoded more features), which facilitated recursive catalysis and culminated in free-association and streams of thought. At this point, the mind could combine representations and adapt them to specific needs and situations, and thereby contribute to cultural evolution. In this paper, we propose and study a simple and explicit cognitive model that gives rise naturally to autocatalytic networks, and thereby provides a possible mechanism for the transition from a pre-cultural episodic mind to a mimetic mind.

Honing Theory: A Complex Systems Framework for Creativity.

This paper proposes a theory of creativity, referred to as honing theory, which posits that creativity fuels the process by which culture evolves through communal exchange amongst minds that are self-organizing, self-maintaining, and self-reproducing. According to honing theory, minds, like other self-organizing systems, modify their contents and adapt to their environments to minimize entropy. Creativity begins with detection of high psychological entropy material, which provokes uncertainty and is arousal-inducing. The creative process involves recursively considering this material from new contexts until it is sufficiently restructured that arousal dissipates. Restructuring involves neural synchrony and dynamic binding, and may be facilitated by temporarily shifting to a more associative mode of thought. A creative work may similarly induce restructuring in others, and thereby contribute to the cultural evolution of more nuanced worldviews. Since lines of cultural descent connecting creative outputs may exhibit little continuity, it is proposed that cultural evolution occurs at the level of self-organizing minds; outputs reflect their evolutionary state. Honing theory addresses challenges not addressed by other theories of creativity, such as the factors that guide restructuring, and in what sense creative works evolve. Evidence comes from empirical studies, an agent-based computational model of cultural evolution, and a model of concept combination.

Generalizing Prototype Theory: A Formal Quantum Framework.

Theories of natural language and concepts have been unable to model the flexibility, creativity, context-dependence, and emergence, exhibited by words, concepts and their combinations. The mathematical formalism of quantum theory has instead been successful in capturing these phenomena such as graded membership, situational meaning, composition of categories, and also more complex decision making situations, which cannot be modeled in traditional probabilistic approaches. We show how a formal quantum approach to concepts and their combinations can provide a powerful extension of prototype theory. We explain how prototypes can interfere in conceptual combinations as a consequence of their contextual interactions, and provide an illustration of this using an intuitive wave-like diagram. This quantum-conceptual approach gives new life to original prototype theory, without however making it a privileged concept theory, as we explain at the end of our paper.

Toward an evolutionary-predictive foundation for creativity : Commentary on "Human creativity, evolutionary algorithms, and predictive representations: The mechanics of thought trials" by Arne Dietrich and Hilde Haider, 2014 (Accepted pending minor revisions for publication in Psychonomic Bulletin & Review).

Dietrich and Haider (Psychonomic Bulletin & Review, 21 (5), 897-915, 2014) justify their integrative framework for creativity founded on evolutionary theory and prediction research on the grounds that "theories and approaches guiding empirical research on creativity have not been supported by the neuroimaging evidence." Although this justification is controversial, the general direction holds promise. This commentary clarifies points of disagreement and unresolved issues, and addresses mis-applications of evolutionary theory that lead the authors to adopt a Darwinian (versus Lamarckian) approach. To say that creativity is Darwinian is not to say that it consists of variation plus selection - in the everyday sense of the term - as the authors imply; it is to say that evolution is occurring because selection is affecting the distribution of randomly generated heritable variation across generations. In creative thought the distribution of variants is not key, i.e., one is not inclined toward idea A because 60 % of one's candidate ideas are variants of A while only 40 % are variants of B; one is inclined toward whichever seems best. The authors concede that creative variation is partly directed; however, the greater the extent to which variants are generated non-randomly, the greater the extent to which the distribution of variants can reflect not selection but the initial generation bias. Since each thought in a creative process can alter the selective criteria against which the next is evaluated, there is no demarcation into generations as assumed in a Darwinian model. We address the authors' claim that reduced variability and individuality are more characteristic of Lamarckism than Darwinian evolution, and note that a Lamarckian approach to creativity has addressed the challenge of modeling the emergent features associated with insight.

Concepts and their dynamics: a quantum-theoretic modeling of human thought.

We analyze different aspects of our quantum modeling approach of human concepts and, more specifically, focus on the quantum effects of contextuality, interference, entanglement, and emergence, illustrating how each of them makes its appearance in specific situations of the dynamics of human concepts and their combinations. We point out the relation of our approach, which is based on an ontology of a concept as an entity in a state changing under influence of a context, with the main traditional concept theories, that is, prototype theory, exemplar theory, and theory theory. We ponder about the question why quantum theory performs so well in its modeling of human concepts, and we shed light on this question by analyzing the role of complex amplitudes, showing how they allow to describe interference in the statistics of measurement outcomes, while in the traditional theories statistics of outcomes originates in classical probability weights, without the possibility of interference. The relevance of complex numbers, the appearance of entanglement, and the role of Fock space in explaining contextual emergence, all as unique features of the quantum modeling, are explicitly revealed in this article by analyzing human concepts and their dynamics.