Showing papers in "Zygon in 1983"
TL;DR: In this paper, the authors explore Ralph Wendell Burhoe's question whether creative processes result from a coadaptation, perhaps in ritual itself, of genetic and cultural information, and examine the division of labor between right and left cerebral hemispheres.
Abstract: . Recent work in cerebral neurology should be used to fashion a new synthesis with anthropological studies. Beginning with Paul D. Madean's model of the triune brain, we explore Ralph Wendell Burhoe's question whether creative processes result from a coadaptation, perhaps in ritual itself, of genetic and cultural information. Then we examine the division of labor between right and left cerebral hemispheres and its implications for the notions of play and “ludic recombination.” Intimately related to ritual, play may function in the social construction of reality analogous to mutation and variation in organic evolution. Finally, we consider how our picture of brain functioning accords with some distinctive features of the religious systems dominant in human cultures.
96 citations
TL;DR: The mechanism by which ritual is used to resolve the antinomies of myth structure is explored and a neural model is presented to explain its properties.
Abstract: . The structuring and transformation of myth is presented as a function of a number of brain “operators.” Each operator is understood to represent specifically evolved neural tissue primarily of the neocortex of the brain. Mythmaking as well as other cognitive processes is seen as a behavior arising from the evolution and integration of certain parts of the brain. Human ceremonial ritual is likewise understood as the culmination of a long phylogenetic evolutionary process, and a neural model is presented to explain its properties. Finally, the mechanism by which ritual is used to resolve the antinomies of myth structure is explored.
55 citations
TL;DR: In this article, the authors argue that most modalities of contemporary psychotherapy manifest elements of ritualized submission, containment, and enactment, and that such modalities might not fruitfully be viewed as primitive psychotherapy.
Abstract: . Instead of attempting to reduce rituals of healing to so-called primitive psychotherapy this essay raises the question of whether contemporary psychotherapies might not fruitfully be viewed as ritual processes through which a small segment of modern society receives ritual leadership in times of crisis. Selected phenomena in contemporary psychotherapeutic practice are analyzed in an attempt to discern the ritual processes which are manifest in them. It is concluded that most modalities of contemporary psychotherapy manifest elements of ritualized submission, containment, and enactment.
15 citations
TL;DR: In this paper, a brief examination of the nature of metaphor, all metaphors are discovered to mediate (interact) between biological and cultural evolution, and religious metaphors that generate transcendent meaning offer a legitimate description of humans.
Abstract: . Humans can be described as existing somewhere on a descriptive continuum between the poles expressed by the metaphors “humans are machines” and “humans are animals.” Arguments for these metaphors are examined, and the metaphors are rejected as absolute descriptions of humans. After a brief examination of the nature of metaphor, all metaphors are discovered to mediate (interact) between biological and cultural evolution. Contrary to the reductionist program of sociobiologists, religious metaphors that generate transcendent meaning offer a legitimate description of humans.
9 citations
7 citations
TL;DR: This article argued that epistemologically speaking, neuroscientists strongly need the human insights of work such as Rychlak's to understand the alternatives, in planning investigation at more microscopic levels.
Abstract: . Ably marshalling ideas from theology, philosophy, and neurology, personality theorist Joseph F. Rychlak criticizes mechanistic psychologists' neglect of will and responsibility; these human qualities involve dialectically considering alternatives. I disagree with Rychlaks suggestion of fundamental mystery in the minds transcendence of the body and believe transcendent mind is intimately related to biological evolution and the brain. For example, dialectics, seen in simpler forms in lower animals, may require neural inhibition, feedback circuits, and topographic mappings. However, epistemologically speaking, neuroscientists strongly need the human insights of work such as Rychlak's to understand the alternatives, in planning investigation at more microscopic levels.
7 citations
TL;DR: In this paper, the authors explore the evidence supporting both endogenous, in particular cathartic, and exogenous processes, and explore what is involved in establishing which process is operative in particular ethnographic cases.
Abstract: . The problem addressed is how to establish the nature (grounds and consequences) of culturally formulated aggressive displays, for example, Balinese cockfights. Psychological and other research suggests that aggression can be under the control of nature, culture, or both. After surveying the evidence supporting both endogenous, in particular cathartic, and exogenous processes, the paper explores what is involved in establishing which process is operative in particular ethnographic cases. Special attention is paid to institutions which show coadaptation between biological and culture-dependent processes and regulations.
7 citations
TL;DR: The human brain has evolved to its great size while retaining the anatomical and chemical features of three basic formations that reflect an ancestral relationship to reptiles, early mammals, and late mammals.
Abstract: . The human brain has evolved to its great size while retaining the anatomical and chemical features of three basic formations that reflect an ancestral relationship to reptiles, early mammals, and late mammals. Such considerations must be taken into account in the origin and expression of individual and collective violence, which operationally depend on power and the orchestrated use of power. Aristotle and Friedrich Nietzsche have respectively provided paradigms of a “great-souled man” and a “superman”— both basically ruthless. In neurobehavioral investigations of the triune brain, one finds the basis for the hierarchical development of ruthless power, merciful power, and transcendental power.
7 citations
TL;DR: In this article, the authors explore parallels and divergencies between contemporary philosophy of science and the comparative study of mysticism, and defend the role of both experience and doctrine in the development and justification of mystical knowledge.
Abstract: . The purpose of this article is to explore certain parallels and divergencies between contemporary philosophy of science and the comparative study of mysticism. Two types of mystical experiences, “depth-mystical” and “nature-mystical,” are first differentiated. Next, the role of both experience and doctrine in the development and justification of mystical knowledge is defended. Finally, the issue of whether one mystical system can be established as superior to others is discussed.
6 citations
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TL;DR: The balance of obedience/aggressiveness is necessarily skewed to the left in infancy; maturation shifts it to the right as discussed by the authors, which gives justice precedence over fairness, which is a pernicious doctrine.
Abstract: . The balance of obedience/aggressiveness is necessarily skewed to the left in infancy; maturation shifts it to the right. Hierarchies greatly reduce overt violence. Positional shifts in a hierarchy take place through violence or the threat of violence. Self-serving individuals tend to upset hierarchical balance. Peace is served by the acceptance of a sovereign power (like the nation), which gives justice precedence over fairness. “Justice as fairness” is a pernicious doctrine. Religion has in the past favored secular sovereignty for the sake of peace; hence the protection of religions by sovereign powers.
6 citations
TL;DR: Turner as mentioned in this paper interpreted religion as beliefs, as beliefs about the cosmos, yet as cosmic beliefs compatible with modern science, and he considered religion as the key to culture and ritual as key to religion.
Abstract: . Like Clifford Geertz and Mary Douglas, Victor Turner considers religion the key to culture and ritual the key to religion. Like them as well, he interprets religion the way believers purportedly do: as beliefs, as beliefs about the cosmos, yet as cosmic beliefs compatible with modern science. Ritual serves to express those cosmic beliefs–not for the scientific purpose of explaining or controlling the cosmos but for the existential purpose of giving human beings a place in it. Ritual serves simultaneously to express beliefs about society–not only for the functionalist purpose of keeping human beings in their social place but also for the existential purpose of giving them a social place.
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TL;DR: In this article, it is argued that as embodied prayer, ritual is the complement to that address of God which posits our ontologically specific humanity, Parodying Aristotle, we may say that we are the sacrificing animals.
Abstract: . Ritual cannot be interpreted by a root metaphor of evolution, without reducing ritual's necessary intention. We must rather understand ritual as humanizing revolution. We have therefore two questions. First, What part does ritual have in human reckoning with reality? Second, What part does ritual have in the step to the specifically human? To the first question, the answer is proposed: ritual is that embodiment of our discourse with God and one another, by which we are made available and vulnerable to reality. To the second question, the answer is proposed: as embodied prayer, ritual is the complement to that address of God which posits our ontologically specific humanity, Parodying Aristotle, we may say that we are the sacrificing animals.
TL;DR: In this article, the authors draw an analogy between ethics and science, and show how the testing of moral theories can be carried out and how this can allow us to accept some moral theories as valid.
Abstract: . We can usefully draw an analogy between ethics and science, despite the significant differences between them. We can then see the ways in which moral theories can indeed be “tested,” not by empirical experience but by moral experience. This can be expected to lead to rival moral theories, but in science also we have rival theories. I argue that we should demand more than coherence of our moral theories, as we do of our scientific theories. I try to show how the “testing” of moral theories can be carried out and how this can allow us to accept some moral theories as valid.
TL;DR: For creationists, even entropy and continuity of kinds are emblematic of the unity of nature and the needfulness of salvation, and they find divine handiwork in natural order and freedom in human uniqueness as mentioned in this paper.
Abstract: . Creation and evolution were historic allies against eternalism. However, Darwinism seemed to undercut cosmological theism and human dignity, and modern reconcilers of evolution and theology have not convinced opponents that they can preserve these concerns. Creationists find divine handiwork in natural order and freedom in human uniqueness. For them, even entropy and continuity of kinds are emblematic of the unity of nature and the needfulness of salvation. Anti-evolutionists’ impatience and frustration are not well answered by dogmatic or mythicized science. Neither is creation well served by reduction to merely empiric facts. Because creationism and evolutionism rest on the unabstractable categories of contingency and necessity, neither will disappear.
TL;DR: The Birth and Death of Meaning as discussed by the authors describes the project to cure humankind, but also points out the failures along the way, concluding that a new psychology, based on a final science of humanity, still can accomplish this task.
Abstract: . With the rise of the social sciences, it was expected they would replace philosophy in solving practical problems and improving the human condition. Ernest Becker's The Birth and Death of Meaning describes this project to cure humankind, but also points out the failures along the way. Nonetheless, a new psychology, based on a final science of humanity, still can accomplish this task. While Becker admits an incurable religious tendency in human nature, he counts on its being satisfied through a “new heroism.” However, in light of past failures, it is worthwhile taking another look at religion as a source for “the rebirth of meaning.”
TL;DR: In this article, the authors define the interpretive task of theology as a deconstructionist hermeneutic and argue that theological marginality is a result of the secularization of culture and that the breach with theology's pubiics reflects a more significant internal breach.
Abstract: . Victor Turner's comparative symbology provides a description of liminality, marginality, and liminoid genres that can be usefully applied to positioning theology in a theory of practice, determining its social location, and assessing its future meaning. This paper argues not only that theological marginality is a result of the secularization of culture but also that the breach with theology's pubiics reflects a more significant internal breach that is essential to theology as a liminoid form of public reflexivity. The paper draws from deconstructionist philosophy and defines the interpretive task of theology as a deconstructionist hermeneutic.
TL;DR: The main sources of violence are malevolence and threat as mentioned in this paper, the situation where a perception that B is worse off increases A's welfare or utility, and the four responses to threat are compliance or submission, defiance, flight, and counter-threat.
Abstract: . Violence is in its broadest sense the deliberate creation of “bads” or negative goods as opposed to production, which is the deliberate creation of good. Its two major sources are malevolence and threat. Malevolence is the situation where A's perception that B is worse off increases A's welfare or utility. Threat systems are probably the largest source of violence. Four responses to threat are: compliance or submission: defiance: flight; and counter-threat, which is stable in the short run, but must eventually break down and is the major source of violence in the modern world.