 Philosophers have joined these debates. Many have challenged Evolutionary Psychology’s evoked culture explanations by attempting to show that alternative explanations better capture various target phenomena, or by arguing that the kinds of behaviors that Evolutionary Psychologists focus on lead them to underestimate the variation exhibited by our species and the plasticity required to account for it (Dupré 2001; Buller 2005; Richardson 2007; Downes 2015). By contrast, philosophers have tended to think more ‘with the science’ of cultural epidemiology (Nichols 2002; De Cruz &amp; De Smedt 2015) and dual inheritance theory (Skyrms 2010; Sterelny 2012; Davis &amp; Kelly 2018). Philosophical advocates of these approaches see them as more promising in virtue of the conceptual and methodological sophistication they find in them, together with the models they have developed to clarify the kinds of interactions that might hold between genes, transmitted culture, and cognition (R. Boyd &amp; Richerson 2005; Gualaderex 2012; also see Paul 2015). As a result, philosophical discussions of cultural epidemiology and dual inheritance theory are often less straightforwardly critical. Instead, many aim at drawing out interesting philosophical implications (Boudry, Blancke, &amp; Pigliucci 2015; Kelly &amp; Hoburg 2017), shoring up conceptual foundations by offering refinements and amendments (Lewens 2015; Buskell 2019); or emphasizing the need for more elaborated methods to empirically test their hypotheses (Sterelny 2020).