 In the remaining sections I distinguish five broad sets of responses to this line of argument, each of which picks up on a different explanatory element of mainstream evolutionary theory (Lewens 2012). They can be yoked together to provide a broad justification for the payoffs of a cultural evolutionary perspective (Lewens 2015). First, Boyd and Richerson argue that informative insights arise out of cultural evolution’s ‘population thinking’ (Richerson and Boyd 2005). Second, Sperber and collaborators have endorsed this populational approach, while further insisting on the explanatory value of the notion of cultural ‘attractors’ in pinpointing why traditions are sustained over time (Sperber 1996, Morin 2016). Third, Richerson, Boyd, Henrich and others have stressed the importance of cumulative cultural adaptation, alongside a specific set of explanatory puzzles that these phenomena present (Richerson and Boyd 2005, Henrich 2015). Fourth, Sterelny (2001, 2003, 2006a, 2006b, 2007, 2012) and Wimsatt (1999) argue that illuminating insights regarding the general conditions required for evolvability also apply in the cultural realm. Fifth, many have argued that cultural evolutionary theories can provide insights into the historical patterns of cultural change, in much the same way that evolutionary biological tools have enabled us to reconstruct the branching (or perhaps reticulated) history of life. We will look at each line of defence in turn. For a much fuller account of the value of cultural evolutionary thinking, and indeed for a thorough and accessible introduction to the theory as a whole, Alex Mesoudi’s (2011) book is an excellent place to look. Meanwhile, Sterelny (2017) and Lewens (2015) offer overviews of some of the main conceptual divisions within the field.