"Evolutionary everything" is even hotter today than when David Hull (1998a, p. 513) ironized about it 15 years ago. Evolutionary ethics has been joined by evolutionary aesthetics, and, more generally, evolutionary approaches to art (see Verpooten, this issue). Whereas evolutionary episte-mology qua epistemology seems to have died along with its major proponents, viz., Konrad Lorenz (1903-1989), Donald Campbell (1916-1996), and Rupert Riedl (1925-2005), the scientific study of the origins and evolution of animal cognition is thriving under new labels such as "cognitive biology" and, most recently, "biocognition."1 We now have Darwinian medicine (e.g., Nesse and Williams 1994) and evolutionary psychiatry (e.g., Adriaens and De Block 2011). Anthropologists, archeologists, biologists, economists, game theorists, political scientists, psychologists, sociologists, and others are separately and joindy investigating human and animal cultural evolution, often in a framework of "generalized Darwinism" (after Dawkins's "universal Darwinism"); see, e.g., Hodgson and Knudsen (2010) and Mesoudi (2011), both with many references; see also Heintz et al. (2011) for critical discussion.
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