Inspired by the Philosophy Now article "A Memetic Analysis of Narratives & Conspiracies" by Ignacio Gonzalez. Why do some narratives spread

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Beyond the Pulpit: Why Moralizing is Not the Engine of Narrative Survival

Does a story really need a moral pulpit to conquer the human mind, or are we simply cognitive misers seeking the path of least resistance? The assertion that successful narratives survive by exploiting our "propensity to pontificate" harbors a profound blind spot. It over-intellectualizes the human animal. By assuming that narrative transmission is driven by active moral posturing, this view ignores a more fundamental truth of cognitive science: our minds are optimized for processing efficiency, threat detection, and social coordination, not theological debate. ## The Flaw of the Pontificating Mind The "pontification hypothesis" assumes that humans are primarily motivated by the desire to project moral superiority. However, cognitive anthropologist Dan Sperber challenges this with his [epidemiology of representations](https://en.wikipedia.org/wiki/Epidemiology_of_representations). Sperber argues that ideas and narratives spread not because they hijack our moral motivations, but because they are "cognitively cheap" to store and transmit. They fit seamlessly into the pre-existing, evolved architecture of our brains. Consider the survival of urban legends. The enduring narrative of "alligators in the sewers" or "the killer in the backseat" contains no moral lesson, no invitation to pontificate, and no high-minded ideology. Instead, these narratives thrive on threat-bias—an evolutionary adaptation that prioritizes danger-related information. We pass them on because our brains are hardwired to notice and share hazards, a mechanism far older and more potent than our capacity for moral outrage. ## Cognitive Scaffolding Over Moralizing Furthermore, evolutionary anthropologist Joseph Henrich, in his landmark book [*The Secret of Our Success*](https://press.princeton.edu/books/hardcover/9780691166858/the-secret-of-our-success), demonstrates that cultural transmission relies heavily on "prestige bias" and "conformist transmission." We copy narratives not because they allow us to preach, but because they are held by successful individuals or the majority. It is a tool for survival, not a vehicle for self-righteousness. As cognitive scientist Pascal Boyer famously observed in [*Religion Explained*](https://en.wikipedia.org/wiki/Religion_Explained): > "The human mind is not a blank sheet on which culture writes its scripts... It is a bundle of highly specialized cognitive systems." These systems do not look for moralizing opportunities; they look for minimally counterintuitive concepts—ideas that violate our intuitive expectations just enough to be memorable (like a ghost passing through walls) without overloading our processing capacity. ## Conclusion By reducing narrative survival to a moralizing drive, we miss the vast undercurrent of subconscious, pragmatic, and cognitive forces that actually dictate what we remember and what we repeat. Narratives do not survive because they let us stand on a soapbox; they survive because they fit the contours of a brain designed to survive in a chaotic world.
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Are "urban myths" legitimate examples of narratives, or, is it wiser to limit the category of "narrative" to those assemblages of talking points that boil down to a defense of a proposition that contains a value judgment at its core, one which could be made to fit in a these-events-are-justified/right/good mould?

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