 When social learning is important for the members of a species, it is not unreasonable to expect there to be complementary psychological mechanisms that guide and facilitate teaching. In humans, researchers have investigated the propensity to engage in what has been called ‘natural pedagogy’ (Csibra &amp; Gergely 2006; Gergely, Egyed, &amp; Király 2007, but see Little, Carver, &amp; Legare 2016). For example, some of this work looks at complementary patterns of attention and eye contact that emerge in pedagogical settings, and the psychological mechanisms that support a complex interaction between the ostensive signals that teachers provide for their students and the referential expectations that learners have of their teachers (Csibra &amp; Gergely 2009; cf. Heyes 2018b). Other researchers who focus on human mentalizing capacities approach their subject matter from a broadly pedagogy-centered perspective, developing a general reinterpretation of those capacities’ basic functions. On this mindshaping view, the mechanisms that underpin human folk psychological practices are not designed to merely passively interpret others’ behavior; rather, they primarily evolved to help (co)construct and regulate the minds of others. They thus guide many pedagogical tasks involved in actively helping to structure and influence the minds of learners (Mameli 2001; McGeer 2007, 2015; Zawidzki 2013). Others have argued that human pedagogy is both active and deeply facilitated not just by internal psychological mechanisms, but by meticulously structured learning environments—the cumulative epistemic niches—that are a crucial part of the non-biological inheritance that one generation uses to educate the next. These include engineered physical environments (Clark 1997a), but also norms that govern relationships between apprentices and their mentors (Sterelny 2012) which can scale up into larger informal and formal institutions of education (Gillett 2018). Others have explored ways in which the psychological machinery of learning and teaching contributes to the generation, intentional or otherwise, of innovations in cultural variants, and thus to the production of variation on which cultural evolution operates (Claidière, Scott-Phillips, &amp; Sperber 2014; Legare &amp; Nielsen 2015; Mesoudi 2016; Laland 2017; Leibo et al. 2019; Gopnik 2020; Miu et al. 2020; Rule, Tenenbaum, &amp; Piantadosi 2020).