Push our timeline back some more

NYT has a good story about archeologists finding the earliest figural art found so far.  A few things stand out in this report.  First, the findings are based upon a new technique for analyzing mineral deposits in caves using radioactive isotopes.  Next, the scientists had an arduous journey through the jungles of Borneo to get to this cave.  Next, did I mention this cave is in Borneo?  While most Paleolithic art has been found in Europe and northern and southern Africa, these paintings have been found nearly halfway around the world—the humans had migrated a long way to live on this island.  Lastly, these paintings are also done with red ochre and include the hand silhouettes formed by blowing the pigment through a tube and figurative art of animals, similar to what has been found in Europe dated back 15-30,000 years ago, but these are much older, dating back to at least 40,000 years ago, possibly to 65,000.  (Let me not neglect figurines and a bone flute in Europe going back maybe 40,000 years ago).  All told, these new findings are really remarkable.  Read the article here (I hope): https://www.nytimes.com/2018/11/07/science/oldest-cave-art-borneo.html

Of course, cave art has a better chance of being preserved than art on stones and wood out in the landscape, and maybe that figured in to the decision to paint in the caves.  Some of this cave art, however, is way back in a cave.  I visited a cave in SW France where animal paintings were a mile in—talk about needing a long lasting torch and a way to find your way back out.  So why there?  Some speculate that paintings were a means of communicating about the locale, but this was not an especially effective way to spread the news.  Some speculate that the paintings were an early manifestation of cultural glue, e.g., providing a mythic identity and place of spiritual gathering.  This makes some sense to me.  Some say the animal paintings were a means to empower their hunting through early magic; maybe but this leads back to the cultural handling of life and death, of habitus, and of dealing with both the limits of human efficacy and of conserving any and all animals’ life force, e.g., spirit.  Given Langer’s supposition that art is a symbolic rendering of one’s experience, the hand silhouettes could be a form of Dissayanke’s making special (art expressed by the self of the self/identity—“oh look, Hugo has been here”) and the animals would be a form expressive of experience, perhaps from some identification with the animal’s power (consider Moby Dick).  I do not recall any little animals in all of these paintings; they are buffalo, horses, mammoths, etc., and not rodents or rabbits.


Altamira bison from Spain from about 30,000 years ago. No bunnies here.

So this art, like all art, is symbolic, its surface structure conveying some deep import about life and vitality.  This Borneo art was done about the same time modern humans spread into Europe to then displace Neandertals, indicating that the early humans from 350,000 years ago traveled far and wide, and then somehow, say around 80-90,000 years ago, developed a penchant for visual art at the same time in various widespread populations.  Other art forms, e.g., music, dance, tool decorations, body art, etc., are lost in the past.  I think early art was an intimate action, probably restricted at first to a close-knit group, e.g., family or tribe, and part of the reason for painting in caves was to protect this intimate aspect.  From this beginning, humans began to revel in artistic expression and find common ground by sharing art forms that carried, following the great Susanne Langer here, import luminous with the artistic individual’s vital experience.  Travel on back and forward to the timeless land of aesthetic forms.


Ah, the darker side extends its shadow

I have been inundated the last few days with news of our inhumanity, specifically of our proclivity for sexualized violence and how we really do not only blame the victim, but also castigate the victim with virulent hostility.  Such stories bring to mind Oprah’s great speech accepting the DeMille award at this year’s Golden Globes that I discussed in a post on 1/9/18.  Remember Oprah talked about the promise of a world where women and girls were not sexual victims and where if they were, it was not accepted by anyone.  A world where sexual behavior by mostly males is not used to violate the social mores of intimacy in order to instrumentally boost the perpetrators’ sense of their own power to the detriment of the female’s and society’s. And I made the point in that post “that male usurpation of female personhood is long standing and that, I imagine, a case can be made for its entrenched place in our human [culture] based upon the biologically driven male aggression.”

But I also doubted then if today’s male usurpation of female personhood actually stems from a sociobiological concern about paternity, which means that what we are seeing today is an inhumane development of our culture, i.e., without any good rationale and created/enforced by a certain class of males to defend their own power and privilege.  Even if some men are lower down in the pecking order, at least they have the power and privilege to abuse women.  (Sounds all too similar to racist attitudes, doesn’t it?)   Whether there exists a biological root for such assaultive behaviors deemed permissible by our culture matters little—we must assert the higher principle and deeper root of democratic equality.  As I wrote on 1/9/18, we must cherish “Oprah’s promising vision of a world where girls and women meet respect and justice [as] one beautiful flower of this moment in time and cultural egress, leaving a stultified domain of male privilege and entering one refreshed by the inclusion of females in a new and [just] view of their humanity, the acknowledgment of their personhood and the refusal by everyone to abide by any violation of this inalienable right.”

BUT THEN I READ THE NEWS TODAY, oh no!  A brief report from India where a young girl around 6 or 7 years old was raped by a gang of males with a broomstick.  (And putting a condom on that stick does not count as progress.) This story is one of many incidents in the world where girls are punished for being girls, where they are expendable property, where their bodies can be mutilated to enforce male dominance, where their education is denied by acid in the face, and the list goes on.

Then I read an astounding and brave article by Elizabeth Bruenig in the Washington Post about a teenage girl in Texas who was raped (do I have to say “allegedly”?) by two athletes at a party.  She was a good student and a cheerleader, but it seems she was not of the upper crust and she was after all, just a girl.  She did the right thing and got help and reported it to the police, who investigated and found physical evidence like her clothing abandoned at the scene, a medical exam that documented severe trauma to her genitals and anal area, and DNA evidence linked to one of the athletes.  And then some ugly aspect of cultural inhumanity rose up and the athletes were not prosecuted and were even defended as she was ostracized at school and in town in ways that are nauseating to read about, unimaginable to experience.  This is a difficult article to read as the intrepid reporter documents that denigrating the victims of sexual assault is a cultural institution, even to the point where some district attorneys in the region refused to prosecute rapists, even in one instance when the rapist was identified through DNA evidence, took pictures of his actions and sent them to the victim.  No, not even then.  As one official told the reporter, he tells victims not to look for closure and healing through the justice system, a damning understatement if ever there was one. And on a side note:  while I read stories about athletes assaulting females with impunity (don’t forget Baylor football and its president, Ken Starr), where are the similar stories about kids in the debate or science club, or heaven forbid, the latin club?  That absence says something else quite loudly about our culture and where our inhumanity finds sustenance.

And this brings me up to Dr. Ford and Mr. Kavanaugh, and how many senators follow this tradition of cultural inhumanity with fervent, self-righteous enthusiasm.  Even with the documentation of the earlier lynching of Anita Hill and the profound insurgence of the  #Metoo movement, these moral cretins continue to protect the power and property granted them by male privilege and their political class.  I thank Dr. Ford for opening the door so that a little fresh air might clear away some of their sordid smoke and I want everyone to protect her and all the other victims who courageously endure the holy hell visited on them because they dared speak out.

I generally write about the beauty of what grows from our biological roots of empathy and symbolization because I think our evolution and history speak to ongoing progress.  But sometimes I have to wonder how something so ugly grows from these roots, even resurgently in spite of the power of Oprah’s and our dream of a better world.  The material power of inhumanity concedes nothing without a fight.  Travel on and keep your powder dry, as our ancestors counseled us when fighting the oppressive shadow.

PS  I hear the cynical statement echoing in my mind, “Every nation gets the government it deserves,” and I suppose there is some truth to that.  There is also some truth in saying we get the government the rich and powerful want us to have.  And then there is the truth that we can use the power of democracy to move towards justice, if only we VOTE for moral candidates.

Existential neuroscience and autonoesis

I read a remarkable article by Marco Iacoboni in Social Neuroscience entitled “The Quiet Revolution in Existential Neuroscience”.  Instead of ‘quiet’ I wish it would be quite loud.  It makes for some dense reading but worth every nerve impulse to do so.  His main argument seems to be that instead of doing neuroscience based on the assumptions that the subjective and objective worlds are clearly delineated and that the subjective world is based upon representations which have been constructed through the accretion of analyzed elements (some pragmatic truth in that), our neuroscience should be based upon “the view of a human brain that needs a body to exist in a world of shared social norms in which meaning originates from being-in-the-world”.  What is important to our minds is not so much the analytic synthesis but the embodied context of experience.  Hey now, I can get behind that one.

Iacoboni marshals evidence for this view from a variety of research, especially studies into the frontoparietal mirror system.  (The frontal lobe has motoric functions that light up when we see someone doing something and the parietal lobe has perceptual and body schema functions that contribute to this mirroring).  Some studies show that mirroring emotions both incidentally and intentionally invokes not just the mirrored expressive actions but also the emotional processes themselves in the limbic system.  We mirror each other automatically on an almost continuous basis and that this leads to (I really like this next part) “a process according to which a certain intimacy is achieved . . . . . What is this intimacy if not the interdependence of both parties”.  What is emphasized here is not our separateness but our communal feelings. Mirroring helps us identify with and understand the other’s intention and emotional state.  This plays, of course, an important role in ‘mentalizing’ about others, what I call EC for Empathy Central and others label it ToM for Theory of Mind.

There is a lot more about this to be said but I want to explore another remarkable idea.  Iacoboni sees our minds interpreting much of our experience in context.  The same actions occur in many situations, so that to understand the other’s acts requires the inclusion of context in our deliberations.  (Be still, O my heart).  If I read him correctly, one major feature of any context is the degree of personal relevance; some situations are impersonal, i.e., without emotional engagement or involvement (think of doing things as a matter of course), and some are more personal, i.e., their emotional involvement leads to episodic memories (the experience is important enough to remember as an autobiographical episode of your life).  Experiences that are important to the self are autonoetic, as was discussed in my recent post 8/22/18, and autonoesis has many implications.


DMPFC=dorsomedial prefrontal cortex MPC=medial parietal cortex. Illustration provided by Georg Northoff – Georg Northoff  Brain and self – a neurophilosophical account Child and Adolescent Psychiatry and Mental Health 2013, 7:28.

Most amazingly, Iacoboni identifies two structures relevant to the mirroring system, the dorsomedial prefrontal cortex and the medial parietal cortex, that light up when the experience is autonoetic (my interpretation).  For example, these two areas are silent during artificial laboratory tasks that have little ecological validity but they become more active when the task is social in a meaningful way.  Iacoboni says our ‘default state’ is to think socially and these two areas help in the ongoing social thinking needed to relate in a authentic, i.e., not rote or cant, manner.  To refer back to his earlier notion, these areas light up more when the situation’s import is based upon intimacy, i.e., engagement with the other, than when the situation is socially sterile.

Now, if you have followed my blog somewhat closely for more than a few months, you may already have a sense of how my dorsomedial prefrontal and medial parietal cortices are fired up.  Consider one of Iacoboni’s preliminary research finding that these areas light up when political aficionados discuss politics and grow dark when politically naïve or disinterested people do so.  I take this to mean that some of us feel politics is relevant to our lives and some do not.  Some do because they are cognitively engaged in issues and some do only because of the chameleon effect, i.e., they are responding by fitting in through social imitation and emotional contagion.  If you have done any phone canvassing for a candidate you might recall conversations based on positions, conversations based upon an emotional identification, and some when the person could care less.

Now consider a study posted about here on 4/18/18 that demonstrated that the closer you are, i.e., developing intimacy, with colleagues and friends, the more your neural responses to watching a movie are congruent with each other.  Also consider (and it may help to re-read my 8/22/18 post) the role of autonoesis in art. My empirical question is when someone ‘gets into’ a work of art, e.g., reading a novel that is hard to put down or seeing a movie that you love, do these areas indicative of autonoesis or personal engagement, i.e., dorsomedial prefrontal medial parietal cortices, light up? If you used an instrument to assess one’s aesthetic response such as the AESTHEMOS (see post 10/31/17), would this correlate with activity in these areas?  A very interesting study there wants to be done—oh to be a younger man in a research setting.  But go one step further with me.

Aristotle in talking about drama but it applies, I think, in some way to art forms in general, says that since we know the art is not ‘factual’, i.e., couldn’t be relevant to our ‘real’ life, to engage emotionally (and aesthetically, I would say) we must have a willing suspension of disbelief.  So I wonder if such a suspension allows what I am calling these autonoetic areas to fire up, and if we find art uninvolving, e.g., we could care less about the characters or the plot of a stupid movie, do these areas remain dark?  Oh my, that is seeking the deep aesthetic in life and mind.  Travel on.


a precious process part 2

So we know from last post that the mirror system contributes to our social skill of reading another’s intention.  Most researchers frame their studies of this theoretically as contributing to cooperation and joint activity and that is fine as far as it goes, but I also think that mirroring and empathy play an important role in both the evolution and the development of intimacy, which is important to the development of verbal, i.e., symbolic, communication.  Consider the epitome of intimate relationships, mother and child.  Watch a video of a mother-infant face to face interaction, how they mirror each other in action, e.g., sticking out tongues, and in rhythm, and this is only the beginning. In my former life I was a speech-language pathologist working primarily with preschoolers, some of whom had articulation disorders that made their speech difficult to understand.  I learned that no matter how disordered the child’s articulation, his or her mother could understand them.  Often fathers could too, though not as well as mother, depending on how involved the dad was in parenting.  Also older siblings were usually pretty good at understanding them.  In these early years communicative success is critical to energizing development. Indeed, as throughout our lifespan, feeling understood is a prerequisite to feeling good about our relationships and our life.


so is this kid happy or what?

Parent-child mirroring also plays an essential role in the development of emotional regulation.  Allan Schore gives a comprehensive summary of research into this in his two volumes on Affect Regulation and Affect Dysregulation.  While most people focus on the how the child learns to gain comfort, calm, self soothe, and recover from emotional distress, Shore also sees the importance of emotional innervation, i.e., the infant learns how to be positively excited through mirroring with parents.  We need to develop and acquire the capabilities to cope with distress, alleviate sadness, and also very importantly to be happy, i.e., to energize with positive emotions and use that energy for relating, or as my wife and I said in our vows, “to build a space for joy.”

Consider now how energetic, joyful mirroring appears later in life and its important contribution to social bonding and the expansion of intimacy.  I believe all cultures, at least those healthy dynamic ones, have traditions that promote musical fellowship and ecstatic dancing, e.g., drum circles, Celtic ceilidhs, and some vibrant church services.


Who wrote the book of love?

As an example of what I would call an unhealthy culture, remember almost any repressive fundamentalist religion. Scottish Presbyterian ministers in the 19thcentury demanded that musical instruments be destroyed (how could they destroy the family fiddle?), my Baptist family frowned on all dancing and rock and roll (were Buddy Holly and Elvis really doing the Devil’s work?), and even today the Taliban and ISIS use inquisitorial measures to restrict dancing and music.  One measure of unhealthiness is hypocrisy; for example when allied forces invaded Afghanistan in the effort to fight terrorism, they captured some Taliban leaders and their cars that had within tapes and CDs of music they had forbidden others to have.  It’s a small sick joy listening must have brought them.

Finally consider falling in love and how sexual intimacy involves the energetic acceleration of each partner’s pleasure centers together.  This is a highly skilled, difficult and variable performance and its learning requires a certain level of healthy development that includes how to mirror such actions and feelings.  In my past life as a clinical psychologist I worked with sexually aggressive youth, i.e., they had sex on someone, not with them.  Their aggression generally resulted from key experiences that bruised their empathic capability and stunted their capacity for real intimacy.  They used sex to energize themselves through feelings of power and control at the expense of their ‘partner.’  This bruising and stunting is more pervasive in our culture than many understand.

Why is the #MeToo movement so important? Because it demands change to how males (mostly) exert power to gain energy for themselves while draining the other’s energy; indeed they transform the victim’s energy from intimacy’s positive dynamic to the negative toxins of trauma and assault.  And so, the #MeToo movement in its full expression insists that our culture promote true intimacy through the abnegation of the mostly male illusion that coercion is a path to intimate joy (and parents need to instill a finer model for masculine intimacy).  That mirroring leads to intimacy is then a most precious process, and we must nurture and protect it.  Intimacy needs cherishing, or as Stevie Wonder sang, “Love’s in need of love today”.   (Now don’t get me started about the separation of parents and children and the consequent bruising of the child’s development of empathy.)  Better now to travel on.

a precious process part 1

I found a 2015 article that shows an important aspect of mirror systems in our empathizing, the lateralization of empathy and verbally directed attention, and the necessary neural (is there any other kind?) connection between context and intention:  http://journals.plos.org/plosbiology/article?id=10.1371/journal.pbio.0030079.   Marco Iacoboni and colleagues, who first discovered mirror neurons back in the day, used a complicated experimental design to investigate mirroring systems in humans.  The set-up is to show video clips to subjects undergoing fMRI and then examine and compare the different brain responses to different clips.  Now these films were of a cup grasped either by the handle or by the whole cup with either of two contexts, either a table set for tea with cookies, clean plates, folded napkins, etc. or a table after tea with only cookie crumbs on plates, napkins in disarray, etc.  The idea is to see what neural systems operate to identify the intention of the person grasping the cup, either to drink or to wash. They used variations so that they could subtract neural patterns from one another to see the effects of the different types of grasping, the effects of context without the cup being grasped, and context with the cup being grasped.  All told, a very logical design that let them examine those factors and brain patterns.

Their motivation was to see if mirror neurons contributed directly to the apprehension of another’s intent or if other neural systems were used to mediate that process.  Their results showed that the mirroring system does contribute directly to the viewer’s understanding of intent without other areas being recruited, that it was the mirrored action coupled with context that enabled the apprehension of the other’s intent, that the intent itself was processed especially in the right frontal lobe, and that verbal directions were processed more through the left sided attentional system.  Another implication is that the mirroring system automatically processed the information about the intent no matter if the directions directed the subject to attend to that or distracted the subject to other features.  Quite an accomplishment all this, I think.

I have maintained that right sided structures process the immediate concrete information while the left side deals more with displaced information.  The reading of another’s intent from actions would be just such a current event, so the nexus of processing the intent to the right side makes sense.  That the mirroring system does this as a matter of course also makes sense because monitoring another’s intention is critical to social interaction, specifically to interacting with social intelligence, and is usually done incidentally in an interaction.

Two thoughts to finish up here, one about when this mirroring system dysfunctions and one about how it culminates and fulfills its evolutionary mission. The first instance happens with brain damage and/or developmental deficits.  Strokes etc. rarely damage just the mirror system but when it is included, patients have difficulty imitating or miming actions, reading and comprehending another’s intentions and feelings, and behaving in socially appropriate ways. Developmental deficits, such as those on the autism spectrum, result in deficient empathy and all that that entails. Several researchers, such as V. S. Ramachandran, think that mirroring deficits are at the core of the autistic syndrome, i.e., the person’s ToM (Theory of Mind as it is generally called, EC or Empathy Central as I like to call it) is deficient, i.e., Ramachandran calls it ‘a broken mirror system’.  Without this precious knowledge a person experiences difficulty establishing and maintaining social connections.

What about when the mirroring system operates optimally and develops with appropriate experience?  Over the past year I have come to understand that just as our symbolic capability makes human communication distinctive in the animal realm, so too does our empathic capability make human intimacy distinctive.  Indeed, I think that our symbolic capability emerges from our intimacy (look back at recent posts to see this).  Now intimacy is hard to study empirically yet it is critical to our humanity. Consider how important trust issues are and how destructive a breach is; we think we know our intimates well enough to trust them completely.  When we meet someone who seems erratic we will constrain our trust and development of intimacy.  Also consider how well married couples, e.g., old people, who are very intimate, know each other’s intent implicitly; they can readily read each other’s intents even in novel situations.  It is as if they share one mind on some matters.

So the mirroring system functions as an initial phase in a crucial process that leads to intimacy if successful interaction proceeds on course.  I have more to say about this but that will be in part 2. Travel on.


A particularly interesting study

The NYT reports a great experiment originally published in Nature Communications:  https://www.nytimes.com/2018/04/16/science/friendship-brain-health.html.  The researchers started with an entire graduate school class of 279 students who now knew each other fairly well (none of those unstable and immature undergraduates used for this study, thank goodness) and asked them to fill out questionnaires about their social connections within this group.  They then asked them to undergo a further study using brain scans and 42 agreed (just 42? Come on, kiddoes, help us understand—you’re in graduate school for some reason, right?)  The scans were done while the subjects watched videos of relatively mundane events, e.g., an astronaut demonstrating the gelatinous behavior of water in low gravity, a Jewish wedding of gay men, some comedy clips, a music video (described as awful), etc.   They filtered the results for common features of identity, like ethnicity, religion, and family income, and then analyzed them for congruence among brain responses and closeness of social connections.  Brilliant, eh?

The results showed a significant correlation between neural responses to the videos and the how close the subjects were, i.e., the closer the friendship, the greater congruence in neural responses.  The researchers trained a computer program to analyze neural response patterns and predict degree of friendship and this was successful.  Now the researchers say they will use the imaging methodology on an incoming class before they get to know one another and see if they can predict who will develop closer friendships.  This is such a grounded and intelligent a research endeavor; I hope they get good funding during these perilous economic times for science.  (Oh, you didn’t understand that when Americans elect anti-science officials that funding for even basic research is reduced?  Look at the budget priorities of  this administration.)

The NYT article also gives some context.  Friendship is an increasingly important concept for us to understand as researchers study it in a variety of ways.  It protects against illness, stress reactions, bad habits, etc.  Many other animals form and maintain friendships; birds do it, even bats do it by regurgitating blood to feed a sick friend (but not that difficult bat hanging over there).  I have written here in the past that we have long known that the mammalian hippocampus keeps a spatial map to help move around in a reliable fashion and that more recently we have learned that the hippocampus keeps up with autobiographical experiences and time and with social objects, as intimates and familiars are called. Eric Kandel reports that the facial recognition system for primates is very well developed, including a large number visual processing cells dedicated to faces, both identifying and reading. Our relationships can range from familial and intimate through close friend and acquaintance to workplace relations to strangers, and now with our media engagement, many feel identification with people they have never met and can never meet because the personality is a fictional portrayal (Sorry, Outlander fans, Jamie and Clare are only married fictionally; Sam and Catriona each have their own lives, though I wonder how their neural responses to the experimental videos would match up).

The scientists note that the areas of greatest convergence were in the nucleus accumbens, a very old center important for reward, and the superior parietal lobe, a relatively new center important for attentional focus.  So the people with similar interests attend to similar patterns and tend to like each other.  This report does not give any differences in lateralization, nor were personality factors included, but clearly much delightful work can follow from this pioneering study.  Oh, and what about married people, do our patterns at the beginning of a relationship predict any success?  Do our patterns after being together a good while move towards more congruence?  And if people have a personal profile of aesthetic responses, say as measured by Aesthemos, do their neural patterns match? And the list goes on.

The NYT article ends with a quotes that I really like from Alexander Nehamas, a philosopher at Princeton; the short version is: “the aesthetic choices we make [are] an indication of who we are” and we live “immersed in art.”  I have been pondering how Homo sapiens’ penchant for art is critical for our humanity for a good while now; this blog is one general result, the posting on Aesthemos is a specific example.  Recently I have reflected on the deep aesthetic inherent in life and mind and how this deep aesthetic is a manifestation of a general principle of biological beings from the fit between proteins that forward organic processes to the pattern finding talents so evident in ourselves.  So it makes very good sense to me that we will find some form of aesthetic governing the formation of friendships once we figure out how to look for this, and of course, more people need to understand that aesthetics, in all of its manifestations, is important enough to appreciate and understand.   Travel on.

Book review: The telltale brain

Book review: The Telltale Brain: A Neuroscientist’s Quest for What Makes Us Human by V. S. Ramachandran

This book has a lot to recommend it. I don’t have much time or energy right now but wanted to get something new posted before I slip out of harness here for awhile. Ramachandran is a scientist-practitioner of the highest order, both treating patients with neurological problems and running experiments both to improve treatment and to understand the mind better, so he has a wealth of experience, knowledge and insights into the mind.

He uses clinical anecdotes to illustrate neurological conundrums and he then considers some hypotheses for their explanation.   If he can test these, he does. If they help with treatment, even better. For example, he discusses the possible mechanism for phantom limb. When a limb is amputated the patient often feels like it is still there and some even feel excruciating pain in that limb. How do you treat physical pain that arises from an illusion? Ramachandran and colleagues tried using mirrors to present an image of the missing limb based upon the other intact one and this visual feedback facilitated the brain learning that the limb is actually gone and the pain also disappears. They then extended MVF (mirror visual feedback) to treat other conditions. Ramachandran goes on to discuss many examples of various syndromes as a way of elucidating brain structure and function. This is creative clinical neuroscience at its best.

Most significantly for me, he discusses not just mirror neurons but mirror systems and finds that they probably play a role in many domains from motor skills to empathy to culture. (Now you see why I like this book?) Even better he is one of the few to include the concept of symbols in his theorizing about language and art and to identify neural systems for meaning. For example, the visual system processes ‘seeing where’ and ‘knowing what’ is seen through different subsystems, and humans have an additional ‘so what’ circuit for processing its significance. And two chapters on art is two more than most have.

I did find, given my particular perspective, some exasperating passages. He says in an aside at one point that it is possible to overdo the concept of an “embodied mind”—I would like to know how. Of course he uses the term ‘hard-wired’ as a stand-in for the complicated structuring of neurochemical connections but I am not going to quibble much about that. I found his use of the term ‘semantic’ at times errant. He does not seem to have much sense of deep vs surface structure or that syntax is how we transform meaning to phonemic strings and back again. I also think he misunderstands Chomsky’s notion of a grammar as a biological phenomenon, but I do not know to what context he is referring when he asserts such things, so I do not want to be too picky about linguistics here when he has so much to offer.  I was not surprised that he does not mention Langer’s distinction between presentational symbols carrying import and discursive ones carrying meaning.

At the end though he gives a brief hint that art comes about maybe through the connection of ‘doing’ circuits with ‘feeling’ ones, i.e., of motor habits with intimacy, and that I will take as some affirmation of my thinking here. Anyway, try this book out if you want to see a detailed explication about the biological roots of our humanity and travel on.