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  1. Terrence W. Deacon (2012). À propos de l'homme, ou comment repenser la sélection naturelle du langage humain. Labyrinthe 38 (38):27-37.
    Il arrive qu’une complexité extrême mette le modèle de la sélection naturelle au défi d’expliquer quoi que ce soit. Depuis Darwin, l’aptitude humaine au langage est incessamment citée en exemple-type de ce cas de figure. Et ceux qui ont souligné les problèmes posés par cette faculté si spécifiquement humaine n’étaient pas tous des critiques du darwinisme. On sait l’argument avancé par Alfred Russel Wallace, co-instigateur de la théorie de la sélection naturelle, et réputé plus darwiniste que ..
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  2. Julie Hui & Terrence Deacon (2010). 9 The Evolution of Altruism Via Social Addiction. Proceedings of the British Academy 158:177.
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  3. Andrew Robinson, Christopher Southgate & Terrence Deacon (2010). Discussion of the Conceptual Basis of Biosemiotics. Zygon 45 (2):409-418.
    Kalevi Kull and colleagues recently proposed eight theses as a conceptual basis for the field of biosemiotics. We use these theses as a framework for discussing important current areas of debate in biosemiotics with particular reference to the articles collected in this issue of Zygon.
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  4. Kalevi Kull, Terrence Deacon, Claus Emmeche, Jesper Hoffmeyer & Frederik Stjernfelt (2009). Theses on Biosemiotics: Prolegomena to a Theoretical Biology. Biological Theory 4 (2):167-173.
    Theses on the semiotic study of life as presented here provide a collectively formulated set of statements on what biology needs to be focused on in order to describe life as a process based on semiosis, or sign action. An aim of the biosemiotic approach is to explain how life evolves through all varieties of forms of communication and signification (including cellular adaptive behavior, animal communication, and human intellect) and to provide tools for grounding sign theories. We introduce the concept (...)
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  5. Jeremy Sherman & Terrence W. Deacon (2007). Teleology for the Perplexed: How Matter Began to Matter. Zygon 42 (4):873-901.
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  6. Terrence Deacon (2006). Emergence: The Hole at the Wheel's Hub. In Philip Clayton & Paul Sheldon Davies (eds.), The Re-Emergence of Emergence. Oxford University Press. 111--50.
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  7. Terrence Deacon (2006). The Aesthetic Faculty. In Mark Turner (ed.), The Artful Mind: Cognitive Science and the Riddle of Human Creativity. Oup Usa. 21--53.
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  8. Terrence W. Deacon (2006). Reciprocal Linkage Between Self-Organizing Processes is Sufficient for Self-Reproduction and Evolvability. Biological Theory 1 (2):136-149.
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  9. Ursula Goodenough & Terrence W. Deacon (2006). Emergence, Ethics, and Religious Naturalism. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. Oup Oxford.
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  10. Terrence W. Deacon (2005). Language as an Emergent Function: Some Radical Neurological and Evolutionary Implications. Theoria 20 (3):269-286.
    Language is a spontaneously evolved emergent adaptation, not a formal computational system. Its structure does not derive from either innate or social instruction but rather self-organization and selection. Its quasi-universal features emerge from the interactions among semiotic constraints, neural processing limitations, and social transmission dynamics. The neurological processing of sentence structure is more analogous to embryonic differentiation than to algorithmic computation. The biological basis of this unprecedented adaptation is not located in some unique neurologieal structure nor the result of any (...)
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  11. Terrence W. Deacon (2005). Language as an Emergent Function. Theoria 20 (3):269-286.
    Language is a spontaneously evolved emergent adaptation, not a formal computational system. Its structure does not derive from either innate or social instruction but rather self-organization and selection. Its quasi-universal features emerge from the interactions among semiotic constraints, neural processing limitations, and social transmission dynamics. The neurological processing of sentence structure is more analogous to embryonic differentiation than to algorithmic computation. The biological basis of this unprecedented adaptation is not located in some unique neurologieal structure nor the result of any (...)
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  12. Mark Greene, Kathryn Schill, Shoji Takahashi, Alison Bateman-House, Tom Beauchamp, Hilary Bok, Dorothy Cheney, Joseph Coyle, Terrence Deacon, Daniel Dennett, Peter Donovan, Owen Flanagan, Steven Goldman, Henry Greely, Lee Martin & Earl Miller (2005). Moral Issues of Human-Non-Human Primate Neural Grafting. Science 309 (5733):385-386.
    The scientific, ethical, and policy issues raised by research involving the engraftment of human neural stem cells into the brains of nonhuman primates are explored by an interdisciplinary working group in this Policy Forum. The authors consider the possibility that this research might alter the cognitive capacities of recipient great apes and monkeys, with potential significance for their moral status.
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  13. Terrence Deacon (2004). Monkey Homologues of Language Areas: Computing the Ambiguities. Trends in Cognitive Sciences 8 (7):288-290.
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  14. Terrence W. Deacon (2003). Multilevel Selection in a Complex Adaptive System: The Problem of Language Origins. In Bruce H. Weber & David J. Depew (eds.), Evolution and Learning: The Baldwin Effect Reconsidered. Mit Press. 81--106.
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  15. Terrence W. Deacon (2003). The Hierarchic Logic of Emergence: Untangling the Interdependence of Evolution and Self-Organization. In Bruce H. Weber & David J. Depew (eds.), Evolution and Learning: The Baldwin Effect Reconsidered. Mit Press. 273--308.
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  16. Peter Godfrey-Smith, Daniel Dennett & Terrence W. Deacon (2003). Postscript on the Baldwin Effect and Niche Construction. In Bruce H. Weber & David J. Depew (eds.), Evolution and Learning: The Baldwin Effect Reconsidered. Mit Press. 107.
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  17. Ursula Goodenough & Terrence W. Deacon (2003). From Biology to Consciousness to Morality. Zygon 38 (4):801-819.
    Social animals are provisioned with pro-social orientations that transcend self-interest. Morality, as used here, describes human versions of such orientations. We explore the evolutionary antecedents of morality in the context of emergentism, giving considerable attention to the biological traits that undergird emergent human forms of mind. We suggest that our moral frames of mind emerge from our primate pro-social capacities, transfigured and valenced by our symbolic languages, cultures, and religions.
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  18. William Bechtel, Marc H. Bornstein, Stevan Hamad, Terrence W. Deacon, Angela D. Friederici, Alexandra Maryanski, Alberto Piazza, Duane M. Rumbaugh, E. Sue Savage-Rumbaugh & Eckart Scheerer (1996). Ga 30322, Usa. In B. Velichkovsky & Duane M. Rumbaugh (eds.), Communicating Meaning: The Evolution and Development of Language. Hillsdale, Nj: Lawrence Erlbaum Associates.
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  19. Terrence W. Deacon (1996). Prefrontal Cortex and Symbol Learning: Why a Brain Capable of Language Evolved Only Once. In B. Velichkovsky & Duane M. Rumbaugh (eds.), Communicating Meaning: The Evolution and Development of Language. Hillsdale, Nj: Lawrence Erlbaum Associates. 103--138.
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  20. Terrence W. Deacon (1996). Why a Brain Capable of Language Evolved Only Once: Prefrontal Cortex and Symbol Learning. Zygon 31 (4):635-670.
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  21. Terrence W. Deacon (1993). Confounded Correlations, Again. Behavioral and Brain Sciences 16 (4):698.
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  22. Terrence W. Deacon (1991). Anatomy of Hierarchical Information Processing. Behavioral and Brain Sciences 14 (4):555-557.
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  23. Terrence W. Deacon (1990). Confusing Size-Correlated Differences with Phylogenetic “Progression” in Brain Evolution. Behavioral and Brain Sciences 13 (1):185-187.
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