Speciation by culture – an analogy with computers

In assessing what Man is, an analogy with computers can be made. As hardware, a particular model of computer is practically identical to every other computer which is classified as the same model. But the software available to every computer of the same model is not identical. They may run different operating systems, either completely different or different versions of the same program. The software which runs under the operating system is different with different versions of the same program being used. The data which is input to the computer varies and this in turn affects the capabilities of the computer.

It clearly makes no sense to say every computer of the same model is the same even if the computer is loaded with the same software. But of course not all computers are of the same model. They vary tremendously in their power. The same software will run at very different rates because of this. Storage and memory size also vary tremendously. Some computers cannot run programmes because the programmes are too large. We may call all computers computers , but that is to say little more than that all animals are animals, for computers range from the immensely powerful super computers – the homo sapiens of the computer world as it were – to the amoeba of the simple chip which controls lights being put on or off in a room depending on whether someone is in it.

Are the circumstances of computers not akin to those of Man? Do not the racially based differences in IQ correspond to the differences in power of older and newer computers? Do not different languages represent different operating systems? For example, think how different must be the mentality of a native Chinese speaker (using a language which is entirely monosyllabic)to that of a native English speaker (using a polysyllabic language)simply because of the profound difference in the structure of the language. A language will not merely impose limits on what may be expressed it will effect the entire mentality of the individual, from aesthetic appreciation to social expression. Is not the experiential input analogous to the holding of different data?

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