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mark—of the neo-naturalist flip he envisions for the humanities. It is not. Excluding supernatural explanations from rational inquiries is the foundational operation of all submit-theological scholarship and science. Hence, naturalist and culturalist methodologies within the humanities rarely disagree about human tradition’s primary dependence on natural givens. What they disagree about are the epistemological implications of this dependence. In this attitude it seems rather more believable to decouple particular adaptions and these trendy ideas. Then we will assume that there are adaptions like an organizational mode for human abilities or a scope syntax (Tooby and Cosmides, “Does Beauty Build?”) and a cultural evolution in which the organisational mode for some skills is the basis for our aesthetic appraisal within the context of artwork, whereas others are categorised as sports, others as games, etc. In the text following his definition Carroll cites research which see humans as a ‘story-telling species,’ or see a ‘species-typical need for finding and making meaning’ prototypically discovered within the rhythmic and emotionally modulated interactions of moms and infants, or see stories as a method to prepare our lives, etc. He tries to keep this fast increasing little universe collectively by claiming that “narrative and verse and emotionally modulated musical and visible patterns” are

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