Brian J McVeigh
Licensed Mental Health Counselor, Private Practice. BA Asian Studies & Poli Sci, MA Anthro, MS Counseling, U at Albany, State U of NY; PhD Anthro Dept, Princeton U. POSITIONS: Asst Prof, Kōryō International College, Nagoya; Assoc Prof, Tōyō Gakuen U, Tokyo; Dept Chair, Tokyo Jogakkan College, Tokyo; Dept of E Asian Studies, U of Arizona; Behavioral Health Counselor, St Peter’s Addiction & Recovery Center
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Books by Brian J McVeigh
In The Self-Healing Mind, mental health counsellor and anthropologist Brian J. McVeigh postulates that around 1000 BCE, population expansion and social complexity forced people to learn "conscious interiority"--a package of cognitive capabilities that culturally upgraded mentality. He argues that the mental processes that help us get through the day are the same ones that can heal our psyches. Adopting a common factors and positive psychology perspective, McVeigh enumerates and defines these active ingredients of the self-healing mind: mental space, introception, observing self (“I”) and observed self (“me”), self-narratization, excerption, consilience, concentration, suppression, self-authorization, self-autonomy, and self-reflexivity. McVeigh shows how these capabilities underlie the effectiveness of psychotherapeutic techniques and interventions. Though meta-framing effects of psyche's recuperative properties correct distorted cognition and grant us remarkable adaptive abilities, they sometimes spiral out of control, resulting in runaway consciousness and certain mental disorders. This book also addresses how maladaptive processes snowball and come to need restraint themselves.
With insights from counseling, psychotherapy, anthropology, and history, The Self-Healing Mind will appeal to practitioners, researchers, and anyone interested in neurocultural plasticity and how therapeutically-directed consciousness repairs the mind.
https://www.amazon.com/Psychology-Bible-Explaining-Divine-Visions/dp/1788360370/ref=sr_1_1?dchild=1&keywords=brian+mcveigh+bible+psychology&qid=1589128298&s=books&sr=1-1
What lessons can we learn from the popular series Westworld? This work explores issues raised in the first season of this popular series through the lens of the philosophy of mind. Given all its complexity, can human consciousness be reduced to computational algorithms? Indeed, what is consciousness? Do the provocative theories of Julian Jaynes and bicamerality, as portrayed in Westworld, help us understand the nature and emergence of consciousness? Can machines eventually " experience " something like human consciousness? Or can they only mimic—as impressively lifelike as that simulating might be—human intelligence? Can a human-made entity become a being possessed of the ability to experience themselves and the world the way people do? In what ways does the power of modern technology radically transform human nature and our understandings of what it means to be human? This work will be of interest to anyone who wants to know how science fiction intersects with science fact in the realm of psychology.
Acknowledgments
Notes to the Reader and Abbreviations
Introduction The Need for a Cultural‒Historical Psychology
Chapter 1 Julian Jaynes and the Promise of the “Other” Psychology
Chapter 2 The Neurocultural Malleability of Psyche
Chapter 3 Bronze Age Super-Religiosity: Linguistic Evidence for Preconscious Mentalities
Chapter 4 Ancient China: Social Complexity, Cognitive Adaptation, and Linguistic Change
Chapter 5 The Metaphors of Mind–Words in Modern Mandarin
Chapter 6 Hallucinations as Superceptions: Hearing Voices as Adaptive Behavior
Conclusion Final Thoughts: Psychohistorical Ruptures and Stratigraphic Psychology
Appendices
A Types of Ceptions
B Types of Adaptive Mentalities
C Statistical Analyses for Chapter 3
D Datasets for Chapter 3
E Statistical Analyses for Chapters 4 and 5
F Datasets for Chapters 4 and 5
G Abnormal Hallucinations
Bibliography
Index
About the Author
DISCUSSIONS WITH JULIAN JAYNES: THE NATURE OF CONSCIOUSNESS AND THE VAGARIES OF PSYCHOLOGY
In 1976 the late Julian Jaynes of Princeton University published the groundbreaking The Origin of Consciousness in the Breakdown of the Bicameral Mind in which he argued that before the twelfth century BCE the minds of individuals were of a different neurocultural organization. Rather than being consciously self-aware as we think of it, the behavior of our ancient predecessors was governed by religiously-inflected “voices” and visions. Brian J. McVeigh, a student of Julian Jaynes, took the opportunity in 1991 to record a series of informal, wide-ranging, and unstructured discussions with this controversial maverick of the psychology world. Weaving their way in and out of the discussions are the following themes: the clarification of concepts and the meaning of “consciousness”; the relation between linguistics and consciousness and language study as a crucial method to reveal this relation; the history of psychology and the prejudices of mainstream psychology (e.g., the marginalization of consciousness as a research topic, ignoring socio-historical aspects of psyche, the significance of religion, the fraudulence of Freudianism, the overuse, vagueness, and emptiness of “cognitive,” problems with establishment psychology, and the sociology of knowledge); and some practical implications of Jaynes’s ideas on consciousness. This book will appeal to anyone interested in the emergence of consciousness, language and cognition, cultural psychology, the history of psychology, and the neurocultural transformation of our species. A Glossary of Names provides useful historical context.
CONTENTS
Preface Julian Jaynes—The “Darwin of Psychology”
Chapter 1 Key Themes of the Discussions
Clarification of Concepts and the Meaning of “Consciousness”
The Centrality of Evolution
Language Study as Crucial: How Linguistics Relates to Conscious Interiority
Mainstream Psychology: Its History and Prejudices
Practical Implications of Jaynes’s Ideas
Chapter 2 June 2, 1991 Session
Chapter 3 June 5, 1991 Session
Chapter 4 June 7, 1991 Session
Appendix A: Features of Conscious Interiority
Appendix B: Glossary of Names
References
About the Author
Index
This book explores the origins of Japanese Psychology. By highlighting the contributions of pioneers such as Motora Yūjirō (1858–1912) and Matsumoto Matatarō (1865–1943), it charts cross-cultural connections, commonalities, and the transition from religious–moralistic to secular–scientific definitions of human nature. Emerging at the intersection of philosophy, pedagogy, physiology, and physics, Psychology confronted the pressures of industrialization and became allied with attempts to integrate individual subjectivities into larger and larger institutions and organizations. Such social management was accomplished through Japan’s establishment of a schooling system that incorporated Psychological research, making educational practices both products of and the driving force behind changing notions of selfhood. In response to new forms of labor and loyalty, applied Psychology led to and became implicated in intelligence tests, personnel selection, therapy, counseling, military science, colonial policies, and “national spirit.” The birth of Japanese Psychology, however, was more than a mere adaptation to the challenges of modernity: it heralded a transformation of the very mental processes it claimed to be exploring.
Richly supplemented with appendices contextualizing and shedding new light on the development of Psychology worldwide, this book is useful for courses on Asian studies, comparative intellectual history, and the globalization of the social sciences.
Brian J. McVeigh
Hauppauge, NY: Nova Publishers (under contract)
Whether neoliberal, social democratic, state-guided, socialist, or postsocialist, feverish consumerism now characterizes political economies on the global scale. What is the common denominator of these systems that are supposedly so different? How has mass affluence shaped political freedoms, understandings of self, and identity politics? Are political ideologies grounded in human nature?
Many rely on capitalism, the industrial revolution, or democratization to answer these questions. Brian J. McVeigh moves beyond these typical explanations by interrelating history, psychology, politics, and economics. He links two undeniable trends that characterize history: the steady accumulation of wealth and an “inward turn” toward more self-autonomy, self-determination, and self-reflexivity. The latter development, or “psychological interiorization,” legitimizes and promotes the “propertied self.” This describes how we have increasingly privileged our inner life of feelings, thoughts, opinions—rather than externally-imposed social attributes such as economic class or religious affiliation—to justify the individual-centered acquisition of possessions. Tracing the historical trajectory of the propertied self clarifies the transition from a worldview discouraging economic mobility to one that seduces us to “keep up with the Joneses.” This development heralded the shift from sumptuary restrictions on consumption to faith in the liberating power and inherent goodness of property rights and unfettered self-expression. The propertied self reflects our belief both in the redemptive powers of personal narrative as well as in economic development at the collective level (i.e., the national state).
This book, investigating the dynamics behind well-heeled social stability and bloody revolutionary upheaval, is an intellectually stimulating read for anyone interested in how we are burdened with the choice of pursuing amoral hedonism, dangerously naïve ideologies of social perfectibility and redistribution, or stabilizing society by coming to terms with how the psyche and historical changes have configured each other.
How have figures of speech configured new concepts of time, space, and mind throughout history? Brian J. McVeigh answers this question by exploring “meta-framing”: Our ever-increasing capability to “step back” from the environment and search out its familiar features to explain the unfamiliar and generate “as if” forms of knowledge and metaphors of location and vision. Analogizing and abstracting have altered spatio-visual perceptions, expanding our introspective skills and allowing us to adapt to changing social circumstances. By illuminating how new introspectable faculties transformed experiences, unexpected linkages among understandings of historical change, geography, and psyche reveal themselves. In particular, abstraction drives “psychological interiorization,” so that over the centuries, more and more weight has been given to the “inner stuff” of the person relative to the external world. Interiorization, conjuring up increasingly abstract images, launched the journey from a supernatural, mystical “cosmic” to a scientific, measurable “scopic” worldview beginning in the 1500s. Technological advances, such as the telescope and microscope, propelled meta-framing, ushering in the ability to envision the astronomical vastness of the universe, the hidden world of invisible organisms, and the nineteenth-century birth of experimental psychology that measured the soul’s interior. These advances demonstrate how perceptions of physical space and the internal scenery witnessed by the mind’s eye are woven from the same intellectual fabric. Interiorization—sharply segregating the external from the inner world—also explains why dualism has been so central to philosophical debates, how the individualistic self has come to define modernity, and the “therapeutization” of daily life. Just as significantly, the invention of hypothetical, imaginary “spaces” allowed us to reimagine the passage of time as future-oriented, giving birth to our faith in political economic “progress” and the desire to relentlessly re-engineer society.
This work combines intellectual history, philosophy, and psychology. It is premised on the notion that the psyche is not a “black box” but a collection of competencies configured by dynamic cultural conditions and demonstrates that psychological processes are an adaptive force in their own right. Consequently, cultural developments, as much as biological evolution, have shaped the saga of human history.
• Myths: Images and Realities of Japan
• Rituals: Understanding Patterned Practices and Behaviors
• Exchange: Analyzing the Flow and Transfer of Value and Goods
• Macro–Micro Levels: Linking Political Economic Institutions with Everyday Life
• Symbols: Interpreting Representations, Meanings, and Images
• Identity: How Collectivities Configure a Sense of Self
• Popular Culture: Arts, Entertainment, and Leisure as Interpretative Windows
• Ownership: The Relationship among Property, Politics, and Personhood
• Embodiment: Senses, Aesthetics, and Knowledge Formation
• Theatrics: Social Life as Dramatization
In 23 concise essays, these approaches are applied to a whole range of topics: from the aesthetics of street culture; the philosophical import of sci-fi anime; how the state distributes wealth; welfare policies; the impact of official policies on gender relations; updated spiritual traditions; why manners are so important; kinship structures; corporate culture; class; schooling; self-presentation; visual culture; to the subtleties of Japanese grammar. Examples from popular culture, daily life, and historical events are used to illustrate and highlight the color, dynamism, and diversity of Japanese society. Designed for both beginning and more advanced students, this book is intended not just for Japanese studies but for cross-cultural comparison and to demonstrate how social scientists craft their scholarship.
"
In The Self-Healing Mind, mental health counsellor and anthropologist Brian J. McVeigh postulates that around 1000 BCE, population expansion and social complexity forced people to learn "conscious interiority"--a package of cognitive capabilities that culturally upgraded mentality. He argues that the mental processes that help us get through the day are the same ones that can heal our psyches. Adopting a common factors and positive psychology perspective, McVeigh enumerates and defines these active ingredients of the self-healing mind: mental space, introception, observing self (“I”) and observed self (“me”), self-narratization, excerption, consilience, concentration, suppression, self-authorization, self-autonomy, and self-reflexivity. McVeigh shows how these capabilities underlie the effectiveness of psychotherapeutic techniques and interventions. Though meta-framing effects of psyche's recuperative properties correct distorted cognition and grant us remarkable adaptive abilities, they sometimes spiral out of control, resulting in runaway consciousness and certain mental disorders. This book also addresses how maladaptive processes snowball and come to need restraint themselves.
With insights from counseling, psychotherapy, anthropology, and history, The Self-Healing Mind will appeal to practitioners, researchers, and anyone interested in neurocultural plasticity and how therapeutically-directed consciousness repairs the mind.
https://www.amazon.com/Psychology-Bible-Explaining-Divine-Visions/dp/1788360370/ref=sr_1_1?dchild=1&keywords=brian+mcveigh+bible+psychology&qid=1589128298&s=books&sr=1-1
What lessons can we learn from the popular series Westworld? This work explores issues raised in the first season of this popular series through the lens of the philosophy of mind. Given all its complexity, can human consciousness be reduced to computational algorithms? Indeed, what is consciousness? Do the provocative theories of Julian Jaynes and bicamerality, as portrayed in Westworld, help us understand the nature and emergence of consciousness? Can machines eventually " experience " something like human consciousness? Or can they only mimic—as impressively lifelike as that simulating might be—human intelligence? Can a human-made entity become a being possessed of the ability to experience themselves and the world the way people do? In what ways does the power of modern technology radically transform human nature and our understandings of what it means to be human? This work will be of interest to anyone who wants to know how science fiction intersects with science fact in the realm of psychology.
Acknowledgments
Notes to the Reader and Abbreviations
Introduction The Need for a Cultural‒Historical Psychology
Chapter 1 Julian Jaynes and the Promise of the “Other” Psychology
Chapter 2 The Neurocultural Malleability of Psyche
Chapter 3 Bronze Age Super-Religiosity: Linguistic Evidence for Preconscious Mentalities
Chapter 4 Ancient China: Social Complexity, Cognitive Adaptation, and Linguistic Change
Chapter 5 The Metaphors of Mind–Words in Modern Mandarin
Chapter 6 Hallucinations as Superceptions: Hearing Voices as Adaptive Behavior
Conclusion Final Thoughts: Psychohistorical Ruptures and Stratigraphic Psychology
Appendices
A Types of Ceptions
B Types of Adaptive Mentalities
C Statistical Analyses for Chapter 3
D Datasets for Chapter 3
E Statistical Analyses for Chapters 4 and 5
F Datasets for Chapters 4 and 5
G Abnormal Hallucinations
Bibliography
Index
About the Author
DISCUSSIONS WITH JULIAN JAYNES: THE NATURE OF CONSCIOUSNESS AND THE VAGARIES OF PSYCHOLOGY
In 1976 the late Julian Jaynes of Princeton University published the groundbreaking The Origin of Consciousness in the Breakdown of the Bicameral Mind in which he argued that before the twelfth century BCE the minds of individuals were of a different neurocultural organization. Rather than being consciously self-aware as we think of it, the behavior of our ancient predecessors was governed by religiously-inflected “voices” and visions. Brian J. McVeigh, a student of Julian Jaynes, took the opportunity in 1991 to record a series of informal, wide-ranging, and unstructured discussions with this controversial maverick of the psychology world. Weaving their way in and out of the discussions are the following themes: the clarification of concepts and the meaning of “consciousness”; the relation between linguistics and consciousness and language study as a crucial method to reveal this relation; the history of psychology and the prejudices of mainstream psychology (e.g., the marginalization of consciousness as a research topic, ignoring socio-historical aspects of psyche, the significance of religion, the fraudulence of Freudianism, the overuse, vagueness, and emptiness of “cognitive,” problems with establishment psychology, and the sociology of knowledge); and some practical implications of Jaynes’s ideas on consciousness. This book will appeal to anyone interested in the emergence of consciousness, language and cognition, cultural psychology, the history of psychology, and the neurocultural transformation of our species. A Glossary of Names provides useful historical context.
CONTENTS
Preface Julian Jaynes—The “Darwin of Psychology”
Chapter 1 Key Themes of the Discussions
Clarification of Concepts and the Meaning of “Consciousness”
The Centrality of Evolution
Language Study as Crucial: How Linguistics Relates to Conscious Interiority
Mainstream Psychology: Its History and Prejudices
Practical Implications of Jaynes’s Ideas
Chapter 2 June 2, 1991 Session
Chapter 3 June 5, 1991 Session
Chapter 4 June 7, 1991 Session
Appendix A: Features of Conscious Interiority
Appendix B: Glossary of Names
References
About the Author
Index
This book explores the origins of Japanese Psychology. By highlighting the contributions of pioneers such as Motora Yūjirō (1858–1912) and Matsumoto Matatarō (1865–1943), it charts cross-cultural connections, commonalities, and the transition from religious–moralistic to secular–scientific definitions of human nature. Emerging at the intersection of philosophy, pedagogy, physiology, and physics, Psychology confronted the pressures of industrialization and became allied with attempts to integrate individual subjectivities into larger and larger institutions and organizations. Such social management was accomplished through Japan’s establishment of a schooling system that incorporated Psychological research, making educational practices both products of and the driving force behind changing notions of selfhood. In response to new forms of labor and loyalty, applied Psychology led to and became implicated in intelligence tests, personnel selection, therapy, counseling, military science, colonial policies, and “national spirit.” The birth of Japanese Psychology, however, was more than a mere adaptation to the challenges of modernity: it heralded a transformation of the very mental processes it claimed to be exploring.
Richly supplemented with appendices contextualizing and shedding new light on the development of Psychology worldwide, this book is useful for courses on Asian studies, comparative intellectual history, and the globalization of the social sciences.
Brian J. McVeigh
Hauppauge, NY: Nova Publishers (under contract)
Whether neoliberal, social democratic, state-guided, socialist, or postsocialist, feverish consumerism now characterizes political economies on the global scale. What is the common denominator of these systems that are supposedly so different? How has mass affluence shaped political freedoms, understandings of self, and identity politics? Are political ideologies grounded in human nature?
Many rely on capitalism, the industrial revolution, or democratization to answer these questions. Brian J. McVeigh moves beyond these typical explanations by interrelating history, psychology, politics, and economics. He links two undeniable trends that characterize history: the steady accumulation of wealth and an “inward turn” toward more self-autonomy, self-determination, and self-reflexivity. The latter development, or “psychological interiorization,” legitimizes and promotes the “propertied self.” This describes how we have increasingly privileged our inner life of feelings, thoughts, opinions—rather than externally-imposed social attributes such as economic class or religious affiliation—to justify the individual-centered acquisition of possessions. Tracing the historical trajectory of the propertied self clarifies the transition from a worldview discouraging economic mobility to one that seduces us to “keep up with the Joneses.” This development heralded the shift from sumptuary restrictions on consumption to faith in the liberating power and inherent goodness of property rights and unfettered self-expression. The propertied self reflects our belief both in the redemptive powers of personal narrative as well as in economic development at the collective level (i.e., the national state).
This book, investigating the dynamics behind well-heeled social stability and bloody revolutionary upheaval, is an intellectually stimulating read for anyone interested in how we are burdened with the choice of pursuing amoral hedonism, dangerously naïve ideologies of social perfectibility and redistribution, or stabilizing society by coming to terms with how the psyche and historical changes have configured each other.
How have figures of speech configured new concepts of time, space, and mind throughout history? Brian J. McVeigh answers this question by exploring “meta-framing”: Our ever-increasing capability to “step back” from the environment and search out its familiar features to explain the unfamiliar and generate “as if” forms of knowledge and metaphors of location and vision. Analogizing and abstracting have altered spatio-visual perceptions, expanding our introspective skills and allowing us to adapt to changing social circumstances. By illuminating how new introspectable faculties transformed experiences, unexpected linkages among understandings of historical change, geography, and psyche reveal themselves. In particular, abstraction drives “psychological interiorization,” so that over the centuries, more and more weight has been given to the “inner stuff” of the person relative to the external world. Interiorization, conjuring up increasingly abstract images, launched the journey from a supernatural, mystical “cosmic” to a scientific, measurable “scopic” worldview beginning in the 1500s. Technological advances, such as the telescope and microscope, propelled meta-framing, ushering in the ability to envision the astronomical vastness of the universe, the hidden world of invisible organisms, and the nineteenth-century birth of experimental psychology that measured the soul’s interior. These advances demonstrate how perceptions of physical space and the internal scenery witnessed by the mind’s eye are woven from the same intellectual fabric. Interiorization—sharply segregating the external from the inner world—also explains why dualism has been so central to philosophical debates, how the individualistic self has come to define modernity, and the “therapeutization” of daily life. Just as significantly, the invention of hypothetical, imaginary “spaces” allowed us to reimagine the passage of time as future-oriented, giving birth to our faith in political economic “progress” and the desire to relentlessly re-engineer society.
This work combines intellectual history, philosophy, and psychology. It is premised on the notion that the psyche is not a “black box” but a collection of competencies configured by dynamic cultural conditions and demonstrates that psychological processes are an adaptive force in their own right. Consequently, cultural developments, as much as biological evolution, have shaped the saga of human history.
• Myths: Images and Realities of Japan
• Rituals: Understanding Patterned Practices and Behaviors
• Exchange: Analyzing the Flow and Transfer of Value and Goods
• Macro–Micro Levels: Linking Political Economic Institutions with Everyday Life
• Symbols: Interpreting Representations, Meanings, and Images
• Identity: How Collectivities Configure a Sense of Self
• Popular Culture: Arts, Entertainment, and Leisure as Interpretative Windows
• Ownership: The Relationship among Property, Politics, and Personhood
• Embodiment: Senses, Aesthetics, and Knowledge Formation
• Theatrics: Social Life as Dramatization
In 23 concise essays, these approaches are applied to a whole range of topics: from the aesthetics of street culture; the philosophical import of sci-fi anime; how the state distributes wealth; welfare policies; the impact of official policies on gender relations; updated spiritual traditions; why manners are so important; kinship structures; corporate culture; class; schooling; self-presentation; visual culture; to the subtleties of Japanese grammar. Examples from popular culture, daily life, and historical events are used to illustrate and highlight the color, dynamism, and diversity of Japanese society. Designed for both beginning and more advanced students, this book is intended not just for Japanese studies but for cross-cultural comparison and to demonstrate how social scientists craft their scholarship.
"
https://www.youtube.com/playlist?list=PLqpF1l8gdXlHzVrJjI2wDqMiA7qseJNew
Brian J. McVeigh interviewed by Vinay Kolhatkar, on The Savvy Street Show.
We explore the origins of religion, why it’s still such a powerful force, and the therapeutic applications of Jaynesian thought.
https://www.podbean.com/ew/pb-fvpte-10fbdc0
Oct. 11, 2021
See podcast: https://www.youtube.com/watch?v=LOb5gK-gb7I&list=PLqpF1l8gdXlHzVrJjI2wDqMiA7qseJNew&index=4
See podcast at: https://www.youtube.com/watch?v=MWPILqaOwOU&list=PLqpF1l8gdXlHzVrJjI2wDqMiA7qseJNew&index=3
Common sense tells us that psychological processes transpire “in” our heads; we are convinced of this spatiality because we can experience mental imagery. The images that are mentally evoked need a “place” to be witnessed. The space in which mental imagery transpires affords a simulated stage on which one can formulate goals and rehearse behaviors that require practice or are too risky if carried out in the physical world. And guided imagery is a basic technique utilized by many systems of psychotherapy for anxiety, stress management, pain, relaxation, cognitive restructuring, etc. Imaginal exposure, which allows one to “see” a traumatic event in mental space, allows the psyche to process painful experiences (e.g., for PTSD patients).
See podcast at: https://www.youtube.com/watch?v=8KVKNNkITYo&list=PLqpF1l8gdXlHzVrJjI2wDqMiA7qseJNew&index=1
See podcast at: https://www.youtube.com/watch?v=IlFYvN4NYo8&list=PLqpF1l8gdXlHzVrJjI2wDqMiA7qseJNew&index=2
In this introduction to Jaynesian psychotherapeutics we will lay the groundwork for further explorations by examining: (1) consciousless mentation (“unconscious” or “subconscious”); (2) the inherent self-healing potential of the features of conscious interiority; (3) the role of mental imagery in healing and everyday life; (4) hypnotherapy or suspending subjective introspectable self-awareness to increase suggestibility; (5) the uses of metaphors to reframe and better process our experiences; and (6) emotions as consciously interiorized feelings and affects that can distort our thinking.
Continue reading at: https://www.youtube.com/watch?v=Te0PnO2YFoM&list=PLqpF1l8gdXlHzVrJjI2wDqMiA7qseJNew&index=17
Continue reading at: https://www.youtube.com/watch?v=JyMTvz-j-b8&list=PLqpF1l8gdXlHzVrJjI2wDqMiA7qseJNew&index=16
Another term for superception is hallucinablity. This trait is grounded in a set of aptic structures constituting bicameral mentality, in which a “pilot” governs an “executor” when the individual is required to make a decision. In practical terms, this enabled individuals to fit more effectively into dominance hierarchies since subordinates could “externalize” and “project” (hallucinate) authoritative but absent superiors. Such hallucinations were extraceptions (audiovisual imagery superimposed over exteroceptions), a specific type of superception.
Adaptive Hallucinability: The second, more controversial approach, is inspired by Jaynesian psychology. It regards hallucinations as an important feature of bicamerality. “Hearing voices” originated as a side effect of language comprehension, an evolved mechanism for internal, psycholinguistic communication ...
In modern times we have continued to ruminate about death---how can we not? Though certain traditions, some more than others, still have elaborate funerary practices, it is safe to say that over the centuries the thanatocentric impulse (describing how death plays a prominent role in a society’s worldview) has been in steady decline. It is easy to conclude that our march toward science has disabused us of silly afterlife superstitions and made us more secular as a species. But surely there is more to the story.
Claiming that Bronze Age peoples lacked the internet, supercomputers, and lunar orbiters as well as the scientific know-how to construct such technological marvels is not controversial. And no one would be offended by the claim that these ancient peoples lacked the linguistic terminology that underwrites the knowledge base upon which rests the impressive wonders of human ingenuity.
However, if one claims that Bronze Age peoples lacked words describing subjective introspectable self-awareness (viz. Jaynesian consciousness), one is typically met with strident disagreement, as if such a view looks down on other societies Worse, in our politically-correct charged times, one may be charged with racism. But an examination of the written texts of Bronze Age civilizations reveals a surprising paucity of words describing thinking, emotions, and other mental events. This datum is central to the Jaynesian perspective, i.e., that until about the first millennium BCE people were preconscious. In other words, Jaynes argued (and this
writer has published substantiating findings) that psychological vocabularies were remarkably undeveloped. Of course, we can find in the ancient record a limited number of words that seem to be categorizable as mental words. However, a careful investigation demonstrates that a richness of psychological expressions is oddly lacking.
Continue reading at: https://www.julianjaynes.org/blog/julian-jaynes-theory/compared-to-other-scientific-ideas-jaynesian-psychology-isnt-so-farfetched/
Continue reading at: https://www.julianjaynes.org/blog/julian-jaynes-theory/the-importance-of-nailing-down-the-basics/
Continues at: https://www.julianjaynes.org/blog/fact-checks/fact-checking-erik-hoel/
Continues at https://www.julianjaynes.org/blog/julian-jaynes-theory/consciousness-as-super-perception/
READ MORE AT: https://www.julianjaynes.org/blog/julian-jaynes-theory/consciousness-is-more-nurture-than-nature/
Continue reading at: https://www.julianjaynes.org/blog/julian-jaynes-theory/falling-between-the-cracks-jayness-defiance-of-scholarly-conventions/
Dr. Brian J. McVeigh is a prolific author and experienced anthropologist who has contributed immensely to the field of psycholinguistics via his writings on ancient languages, Japanese culture, and metaphor; in this video, he discusses what he talks about when he talks about mind.
This post is inspired by a recent exchange I had with a commentator who saw little value in relying on biblical accounts as evidence to support Jaynes’s theories because they were “fairytales.” Presumably such a criticism could be extended to other writings that constitute humanity’s extensive religious tradition. It is worth responding to this line of critique because it is not an uncommon reaction from those who find fault with Jaynes (and for what it’s worth, Jaynes did not set out to explain the origins of religion; his research was on the origin of consciousness).
Continue reading at:
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Psychology relies on several time-scales to study how change configures and conditions the psyche. The first is evolutionary or the unimaginably long passage of millions of years. The second is developmental or the stages constituting the trajectory of an individual’s lifespan. The third covers very brief periods when the mind attempts to self-correct when navigating day-to-day challenges. The fourth describes a period during which the psyche’s resilient capacity to self-repair kicks in when challenged by an emotional disturbance or a mental disorder. Overcoming maladaptive behaviors often requires the aid of a mental health care provider.
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Consciousness is being tasked with too many things, making it more mysterious than it has to be (and one can’t help but suspect that some like it that way, giving them an excuse to engage in mysticism dressed up as science). Commentators might as well use "psychological processes," "mind," "mentation" or other imprecise and vague terms in place of consciousness, which is employed as a grab bag for topics that haven't found a secure home in establishment psychology.