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At the heart of this classic, seminal book is Julian Jaynes's still-controversial thesis that human consciousness did not begin far back in animal evolution but instead is a learned process that came about only three thousand years ago and is still developing. The implications of this revolutionary scientific paradigm extend into virtually every aspect of our psychology, our history and culture, our religion -- and indeed our future.… (plus d'informations)
chmod007: The first few chapters of Through The Language Glass talk about color as a cultural construct, drawing upon 19th century inquiries into the works of Homer and his seeming indifference to the finer hues of the spectrum. The beginning of TOOCITBOTBM starts with a similar exploration of ancient conceptions (or lack thereof) of consciousness, supported by linguistic evidence.… (plus d'informations)
themulhern: Well, "Origins" is a work of literature almost more than science and Stephenson has never stopped being influenced by it, from "The Big U" to his most recent work.
themulhern: Jaynes would argue that Theseus was a pre-conscious here; Renault, on the other hand, makes him very self-aware. However, the god does speak to Theseus, to tell him of impending earthquakes.
> LA NAISSANCE DE LA CONSCIENCE DANS L’EFFONDREMENT DE L’ESPRIT, de Julian Jaynes. — Enfin traduit, voici un monument de la pensée. Jaynes est professeur de psychologie à l’université de Princeton et son livre, paru aux U.S.A. en 1982, remet en cause bien des idées reçues sur le problème majeur de l’apparition de la conscience et son évolution sur terre. Mêlant philosophie, mythologie, neurologie, psychologie expérimentale, le tout passé au filtre de son expérience, Jaynes nous entraîne dans un ardu mais fascinant voyage aux sources de la pensée en expliquant (à l’aide aussi des premiers textes écrits grecs dont l’Illiade), comment le dialogue avec les dieux des anciens s’appuyait sur ce qu’il appelle « bicaméral mind », une sorte de voix intérieure constituée d’injonctions (culturelles, parentales, intuitives, instinctives...), une voix qui paraît venir de l’extérieur, et qui semble être prise pour le véhicule de révélations divines. Le lieu de cette parole intérieure a même été trouvé dans l’hémisphère droit du cerveau qu’il suffit de stimuler pour entendre des voix. L’auteur prouve que c’est grâce à l’écoute de ce discours intérieur fondateur et ses codes éthiques que le langage a pu évoluer. C’est aussi en se distanciant de ces voix et de son imaginaire, en les rendant subjectifs et non plus objectifs, que l’esprit de l’homme a pu se doter de nouvelles capacités, et donc d’une identité nouvelle. On peut ne pas suivre l’auteur dans toutes ses conclusions ou suggestions, mais il est certain que c’est là une oeuvre majeure de la pensée philosophique actuelle. Ed. P.U.F (M. de S.) —Nouvelles Clés, (6), Été 1995, (p. 75)
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O, what a world of unseen visions and heard silences, this insubstantial country of the mind!
Citations
Informations provenant du Partage des connaissances anglais.Modifiez pour passer à votre langue.
Men have been conscious of the problem of consciousness almost since consciousness began.
And the feeling of a great uninterrupted stream of rich inner experiences, now slowly gliding through dreamy moods, now tumbling in excited torrents down gorges of precipitous insight, or surging evenly through our nobler days, is what it is on this page, a metaphor for how subjective consciousness seems to subjective consciousness.
For if we ever achieve a language that has the power of expressing everything, then metaphor will no longer be possible. I would not say, in that case, my love is like a red, red rose, for love would have exploded into terms for its thousands of nuances, and applying the correct term would leave the rose metaphorically dead.
We have been brought to the conclusion that consciousness is not what we generally think it is. It is not to be confused with reactivity. It is not involved in hosts of perceptual phenomena. It is not involved in the performance of skills and often hinders their execution. It need not be involved in speaking, writing, listening, or reading. It does not copy down experience, as most people think. Consciousness is not at all involved in signal learning, and need not be involved in the learning of skills or solutions, which can go on without any consciousness whatever. It is not necessary for making judgements or in simple thinking. It is not the seat of reason, and indeed some of the most difficult instances of creative reasoning go on without any attending consciousness. And it has no location except for an imaginary one! The immediate question therefore is, does consciousness exist at all? But that is the problem of the next chapter. Here it is only necessary to conclude that consciousness does not make all that much difference to a lot of our activities.
These scientisms, as I shall call them, are clusters of scientific ideas which come together and almost surprise themselves into creeds of belief, scientific mythologies which fill the very felt void left by the divorce of science and religion in our time. They differ from classical science and its common debates in the way they evoke the same response as did the religions which they seek to supplant. And they share with religions many of their most obvious characteristics: a rational splendor that explains everything, a charismatic leader or succession of leaders who are highly visible and beyond criticism, a series of canonical texts which are somehow outside the usual arena of scientific criticism, certain gestures of idea and rituals of interpretation, and a requirement of total commitment. In return the adherent receives what the religions had once given him more universally: a world view, a hierarchy of importances, and an auguring place where he may find out what to do and think, in short, a total explanation of man. And this totality is obtained not by actually explaining everything, but by an encasement of its activity, a severe and absolute restriction of attention, such that everything that is not explained is not in view.
Science then, for all its pomp of factness, is not unlike some of the more easily disparaged outbreaks of pseudoreligions. In this period of transition from its religious basis, science often shares with the celestial maps of astrology, or a hundred other irrationalisms, the same nostalgia for the Final Answer, the One Truth, the Single Cause.
Curiously, none of these contemporary movements tells us anything about what we are supposed to be like after the wrinkles in our nutrition have been ironed smooth, or "the withering away of the state" has occurred, ..., or the chaos of reinforcements has been made straight. Instead, their allusion is mostly backward, telling us what has gone wrong, hinting of some cosmic disgrace, some earlier stunting of our potential. It is, I think, yet another characteristic of the religious form which such movements have taken over in the emptiness caused by the retreat of ecclesiastical certainty---that of a supposed fall of man.
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The very idea of a universal stability, an eternal firmness of principle out there that can be sought for through the world as might an Arthurian knight for the Grail, is, in the morphology of history, a direct outgrowth of the search for lost gods in the first two millennia after the decline of the bicameral mind. What was then an augury for direction of action among the ruins of fallen divinities is now the search for an innocence of certainty among these bright mythologies of facts.
At the heart of this classic, seminal book is Julian Jaynes's still-controversial thesis that human consciousness did not begin far back in animal evolution but instead is a learned process that came about only three thousand years ago and is still developing. The implications of this revolutionary scientific paradigm extend into virtually every aspect of our psychology, our history and culture, our religion -- and indeed our future.
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> LA NAISSANCE DE LA CONSCIENCE DANS L’EFFONDREMENT DE L’ESPRIT, de Julian Jaynes. — Enfin traduit, voici un monument de la pensée. Jaynes est professeur de psychologie à l’université de Princeton et son livre, paru aux U.S.A. en 1982, remet en cause bien des idées reçues sur le problème majeur de l’apparition de la conscience et son évolution sur terre. Mêlant philosophie, mythologie, neurologie, psychologie expérimentale, le tout passé au filtre de son expérience, Jaynes nous entraîne dans un ardu mais fascinant voyage aux sources de la pensée en expliquant (à l’aide aussi des premiers textes écrits grecs dont l’Illiade), comment le dialogue avec les dieux des anciens s’appuyait sur ce qu’il appelle « bicaméral mind », une sorte de voix intérieure constituée d’injonctions (culturelles, parentales, intuitives, instinctives...), une voix qui paraît venir de l’extérieur, et qui semble être prise pour le véhicule de révélations divines. Le lieu de cette parole intérieure a même été trouvé dans l’hémisphère droit du cerveau qu’il suffit de stimuler pour entendre des voix. L’auteur prouve que c’est grâce à l’écoute de ce discours intérieur fondateur et ses codes éthiques que le langage a pu évoluer. C’est aussi en se distanciant de ces voix et de son imaginaire, en les rendant subjectifs et non plus objectifs, que l’esprit de l’homme a pu se doter de nouvelles capacités, et donc d’une identité nouvelle. On peut ne pas suivre l’auteur dans toutes ses conclusions ou suggestions, mais il est certain que c’est là une oeuvre majeure de la pensée philosophique actuelle. Ed. P.U.F (M. de S.)
—Nouvelles Clés, (6), Été 1995, (p. 75)