mainly with his interpretation of animism. On the first page of Primitive Culture, Tylor provides a definition which is one of his most widely recognised contributions to anthropology and the study of religion: Also, the first chapter of the work gives an outline of a new discipline, science of culture, later known as culturology. Universals Unlike many of his predecessors and contemporaries, Tylor asserts that the human mind and its capabilities are the same globally, despite a particular society's stage in social evolution. This means that a hunter-gatherer society would possess the same amount of intelligence as an advanced industrial society. The difference, Tylor asserts, is education, which he considers the cumulative knowledge and methodology that takes thousands of years to acquire. Tylor often likens primitive cultures to "children", and sees culture and the mind of humans as progressive. His work was a refutation of the theory of social degeneration, which was popular at the time. At the end of Primitive Culture, Tylor writes, "The science of culture is essentially a reformers' science." Tylor's evolutionism In 1881 Tylor published a work he called Anthropology, one of the first under that name. In the first chapter he uttered what would become a sort of constitutional statement for the new field, which he could not know and did not intend at the time: The view was a restatement of ideas first innovated in the early 1860s. The theorist perhaps most influential on Tylor was John Lubbock, 1st Baron Avebury, innovator of the terminology, "Paleolithic" and "Neolithic." A prominent banker and British liberal Parliamentarian, he was imbued with a passion for archaeology. The initial concepts of prehistory were his. Lubbock's works featured prominently in Tylor's lectures and in the Pitt Rivers Museum subsequently. Survivals A term ascribed to Tylor was his theory of "survivals". His definition of survivals is "Survivals" can include outdated practices, such as the European practice of bloodletting, which lasted long after the medical theories on which it was based had faded from use and been replaced by more modern techniques. Critics argued that he identified the term but provided an insufficient reason as to why survivals continue. Tylor's meme-like concept of survivals explains the characteristics of a culture that are linked to earlier stages of human culture. Studying survivals assists ethnographers in reconstructing earlier cultural characteristics and possibly reconstructing the evolution of culture. Evolution of religion Tylor argued that