a positivist genesis myth

[This is a very long post. I considered breaking it down into 2 but did not like the results so here it is. Having read the previous post would be helpful and acquaintance with some of the threads running through my blog may help this post be more understandable. Thanks in advance to anyone who reads to the end.]

What do you call a genesis myth without the supernatural? Au naturel, of course. And I use the term myth loosely, meaning an allegorical narrative symbolically capturing an explanation of nature that is, when objectively considered, unexplainable in its totality. Thus we have gods creating each other and the cosmos and humans. We also have the mystic apprehension of the unexplainable universe; one of the first and to my mind still one of the best is the Tao Te Ching (and I really love the translated rendition by sci-fi hero, Ursula K. LeGuin).

I have written here about the ocean of experience surrounding each of us, meaning that domain where the two great genetic watersheds (Solving World Problems (SWP) and Conspecific Relations (CR): see post 4/7/17 ) run to confluence and form an estuarine island of life and mind. A mystic stands on the shore, a being nakedly aware of the generational and temporal flow through to this moment, then this one, and oh, you know, and watches the weather, tides and the waters wave and glisten on the shore, content with just that apprehension, finding that experience a full one, and assured that the knowledge mirroring the experience is meaningful and insignificant. A genesis myth is valuable, even necessary for carrying that apprehension forward into meeting life’s probabilities and necessities.

Though a positivist genesis myth may be paradoxical, when we consider the scientific basis of our genesis presented below, I think that mythic aspect will be apparent because our understanding has come through increasingly sophisticated mathematics and information processing. Most of us cannot really comprehend how the numbers show their truths as the mathematically keen scientists do see them. In this sense scientists are like the seers, shaman and priests who created and developed the supernatural myths: only the initiated have access to the genesis esoterica as gleaned from either the mathematical domain or that learned through communication with the supernatural divine. Scientists talk with numbers and priests with angels. (I pass over the crucial differences in replication, falsifiability, and transferability between the two). We may not usually think of science in this way but in truth the majority of the people on Gaia evaluate positivistic myths and find them much less comprehensible than their religious mythology.   Conversely those of us initiated into this scientific world view, both the lay and the practitioners, can still find some truth about humanity in the old myths but little fact, certainly not enough to guide our pursuit of knowledge. Religious myths are at this point best seen from without, i.e., as data as we seek to understand our humanity.

In my last post I talked about Monod’s ethic of knowledge, and so to journey even further above my pay grade, this constitutes an epistemological effort that needs some supporting concepts about reality; about what is it we are learning? How did it come to pass and what is my relation with it? My bias is that any statement about the ultimate nature of reality, i.e., metaphysics, ultimately and necessarily given the scale and scope of our capabilities relies upon, revolves around and devolves intellectually into mystic apprehension. The question here is how from a cold, mechanical and valueless though lawful universe can life evolve with its values, as it has clearly done here with us on Gaia? That is, how to account for both our knowledge (true knowledge formed from an ethics of knowledge based upon empiricism) about the world and our values as both are clearly, as Monod demonstrated, sociobiological in origin. So again, what is it we know and value?

Human culture, though composed from both knowledge gained and values held, is a virtual world imagined among group members that helps to govern or to channel how each individual goes about life and supports the group. Over the past few thousand years, cultural parsing has held knowledge as more secular and values as coming from a supernatural divine. The ancient Greeks attributed some values, e.g., hospitality to strangers, respect for the dead, obedience to the king, acceptance of fate, to their gods, while they initiated a grand tradition of intellectual effort, i.e., philosophical and scientific knowing. The ancient Israelites certainly attributed their values to Yahweh and I believe follow a more secular and pragmatic approach to knowing. The Taoists stand on the shore and seek the Way. We don’t know about the people who painted the caves 40,000 years ago, much less about the earliest Hominids who buried their dead, but we do know that from them and since the advent of agriculture, civilized knowledge and values have grown to compose today’s cultural worlds.

Accept for a moment that all culture is learned and that we acquire culture through mirroring, empathy and symbolization. Assume even further that we can understand how we benefit from experience in such a way that cultural invariants form inter- and intra-personally that then guide how we relate, communicate symbolically, conceptualize with words, use metaphor, govern individual actions and relationships, organize socially, etc. Understand that early groups form on the basis of kinship which yields a natural historical narrative through their ancestry, while other groups form through social roles irrespective of kinship, and so must bond through constructing and sharing relevant narratives, some literal or empirically based, e.g., a flood, and some mythically based, e.g., the afterlife. All this to say that our philosophy as currently conceived results from a long history of cultural development (or is that evolution? Erwin Schrodinger, for one, wondered if humans were done evolving, i.e., we would stay in roughly the same biological form now into the future, sort of like sharks and insects have been the same for roughly 200 million years, so any further evolution for us would have to be cultural).

John Locke said the human infant was a tabula rasa, i.e., a blank slate, upon which experience writes its tale. Today we understand much more about what the child brings to the table and that there is no ontogenetic blank slate. But this idea covers only a very short time scale of one life. Monod from his scientific perspective seems to endorse John Locke’s tabula rasa, i.e., blank slate, but says the blank slate has been written on by the entire history of life, i.e., “the experiences accumulated by the entire ancestry of the species.” So our capabilities flow from incipient life some 3.5 billion years ago. Yeah, it was a blank slate then, but much has been written on it since and much has been edited, erased and replaced.

As I discussed in the previous post on Monod’s book, our evolutionary experience has led to two cultural facets from which mythic values seem to arise. One is an inborn fear of solitude; we are social animals and do not do well in isolation. Our contemplation of the cosmos along with our knowledge gleaned so arduously through empirical efforts indicates that our place in the universe is indeed lonely; we are warm-blooded strangers in a cold place, each conscious of our irrevocable solitude within our own MEMBRAIN, and constantly filling our mental void with all kinds of energies. The other facet derives from the first; we have, Monod says, a “need for a complete binding explanation” of our existence, and that includes the gaps before birth and after death. How have we come here now to stand on the beach of the ocean of experience? Both of these facets are inherent in life as it has developed on earth; they are inherent in Gaia’s character, i.e., they follow from life holding forth through negentropy amidst a universe flattening out in entropy. Each soma operates to replicate the passage of genes while mitigating exigencies and exploiting chance opportunities until its lapse into the final entropy of death.   This view of life is consistent with Susanne Langer’s idea that human consciousness arrived with the understanding that our life is one act that begins and ends and that within that frame each of us lives alone. Also consider Camus’s Absurd and the myth of Sisyphus and most especially Chris Hitchens’ proposal to separate the noumenal from the supernatural (see post 4/13/17).

It is as I have pondered Monod’s Chance and Necessity and sought its relations to other readings, e.g., Langer, Dawkins, James, Whitman, Hawking, etc., that I have developed a frail metaphysical myth to support this ethical epistemology, keeping consistent with my basic approach to the biological roots of our humanity and moving forward through a dialectic between positivism and mysticism (see posts beginning 11/15/15). To be clear, I believe any truth of which we are capable of apprehending is a gem with many facets, some more transparent and therefore practical or at least knowable than others; the goal is to see the gem whole even given our limited access to various facets. The metaphysical and epistemological answers to the questions of solitude and significance that used to be answered by animist myth with reference to the supernatural (and these serve us well for some purposes still, like artistic imagery or, as indicated, anthropology) are now superceded by positivist myths with reference to the natural world (and these can serve us better if we develop and use an ethics of knowledge to organize our culture and civilization). So to give an abstract rendition of a positivistic genesis myth:

  • Consider the big bang, or any theorized notion of this cosmic course through time, e.g., expansion and contraction, parallel universes, multiple dimensions beyond 4, etc.
  • These refer to the void beyond our comprehension and how the universe developed in ways we can comprehend.
  • A void filled by energy that illumines no forms =>
  • Higgs field appears whereby energetic matter gains mass (see delightful illustration at: http://www.nytimes.com/interactive/2013/10/08/science/the-higgs-boson.html.)
  • Matter and mass, though we apprehend them through our senses on some macro level, actually operate on a micro level through quantum waves of probability =>
  • These waves swell, subside, interfere +/-, and break into present reality: this is the first level of chance and necessity, i.e., quantum probability reduces to a certainty, e.g., Schrodinger’s cat is either dead or alive but not both because that wave has crested and broken on the shore
  • Matter with mass coalesces and clumps even as the incipient energies undergo entropic dispersal
  • The clumps accrue in the spacetime continuum =>
  • Gravity is a manifestation we can discern of this negentropic building process, i.e., against or resisting entropy; the spacetime curves according to this history of amalgamation
  • Gravity assembles cosmic structures that become elemental forges, e.g., stars burn and synthesize heavier elements: this is a next level of chance and necessity in that cosmic structures, e.g., gas clouds, galaxies, stars, planets appear by chance and then follow a time line ruled by necessity
  • The next level still of chance and necessity is when some combination of the products of these elemental forges coalesce through a gravitational eddy to generate life, e.g., planet Earth becomes Gaia.
  • Once begun life evolves according to chance and necessity.

This would be our genesis story if it were constructed as an anthropomorphic narrative; it is more detailed than animist origin myths because it is empirical and dynamic; the big difference is, of course, that this genesis details a cold, mechanical, and valueless universe from which life evolves with its own sociobiological values. Religious people may find that a problem but those who pursue an ethics of knowledge do not, because we realize that any and all value appears through and from life. Consider these incipient values I find apparent in Gaia’s biosphere:

  • Of course the first value, though perhaps one of the last to be understood, is to understand the world through realistic means and action.
  • Life’s projection into the future through replication, e.g., procreation is good for many reasons
  • Generational replication via somas is quite conservative by necessity and its sensitivity to chance events allows evolution to proceed in two ways:
  • One, variant genes must fit coherently into the whole genome or they will not continue
  • Two, having done so these variants become invariant and must pass muster through environmental interaction by demonstrating the same or increased adaptability
  • Each and every soma operates to minimize exigencies and to exploit chance
  • Their capability to do so speaks to their evolutionary potential.
  • Somas with brains do better than those without, somas with strong social relationships, i.e., have MEMBRAINS, do the best.
  • All life is interconnected
  • All life is local and Gaia is the location; each soma participates in the ecological balance
  • We must respect Gaia, understanding that the whole is greater than the sum of its parts and that our actions even if performed authentically with sound knowledge and conscious values have many intended and unintended consequences.
  • Our ignorance is greater than our knowledge, e.g., standard theory of physics about 10% of the universe and the rest dark
  • Finally, while we accrue our knowledge through scientific means, both empirical and theoretical, our values continually emerge from the ancestral history of our species. I hope to expound upon this more in later drafts.

With this first axiom of procreation (replication) and its two corollaries of mitigating exigencies and exploiting chance, our frail metaphysic grows strong enough to support a new domain of values instigated and developed through evolution with conspecific relationships. With our heightened empathy and symbolization, we become conscious of greater questions, that of our solitude and of our significance, that can find only partial answers through our ethics of knowledge and development of values.

We have no way of comprehending this richness of life on Gaia. We may work on constructing our ethics of knowledge based on a positivistic genesis myth for our metaphysics, which can lead to a knowledge of ethics and a better understanding of our values. That effort, for me, resolves to a dialectic between my biological mysticism and my intellectual pursuit of knowledge. If you have read all of this, I again thank you. Linger here if you like watching the ocean waters wave and glisten upon your shore or travel on the Way.

Racism creates racial boundaries, not vice versa

While it seems obvious that race is a biologically based concept, I now wonder if it is not even more a culturally derived one, analogous to sex and women confined to home and burka for their protection and reverence. So is race a meme, a cultural unit transmitted across generations? It is more complicated than that, I know given my last post about meme-weary, but consider these meme wannabes for your amusement: burning cross, white robe with pointy hat and mask or Confederate battle flag flown outside of a museum in contrast with the “I have a dream speech” and Black Lives Matter. And what about the photographs from the 60s civil rights work of Bull Connor’s attack dogs and fire hoses? All of these fit the definition, don’t they?

Going deeper, though, I recently read Ta-Nehisi Coates’ autobiographical book Between the World and Me after seeing so many reviews about the power of its presentation and the passionate beauty of its writing. The reviews are pretty accurate in this regard so I heartily recommend reading this book. Early on he asserts that race (the concept of) is a result of racism (the attitude and belief) and not vice versa, as is often supposed. Wow! To frame it another way, race is more a cultural construct based on faulty biology, one engendered by most probably the sociobiological fear of the other. I think that our kinship feelings for our conspecifics is a powerful factor, one that I hope becomes ever more dominant through the burgeoning interconnectedness of global humanity. However, other factors such as territorial ‘ownership’, competition for mates and resources, and clan/tribal organization are also important features of our conspecific relations even as they constrain a more democratic, i.e., egalitarian and respectful, unification.

Consider the heinous example of King Leopold and the Belgian Congo in the 19th century. Using the age old technique of divide and conquer, the Belgians segregated the Hutu and Tutsis and set the two tribes against each other, building up a wall of ethnic prejudice and misinformation one against the other. Their respective leaders in the independent country of Rwanda played upon those differences to gain political power and that resulted in genocidal warfare around 1990. Ugh, humans! Their views of the other as distinct ethnically from themselves are not based upon their biology: they share their language, religion, and culture, they lived together peacefully enough for centuries before imperial colonization, and recent genetic tests confirm that they are the same population. Race is a tool of racists to gain power. To reinforce this notion, consider that when I lived in Japan I learned that many Japanese do not see any gulf between themselves and black people but they do see Koreans as a lower race, judging by their outspoken prejudices and evident attitude toward inter-marriage. This was, I was told, a remnant from the Japanese imperialism that culminated in WW2.

Another example of how race is a cultural construct used by imperialists can be found in Trevor Noah’s autobiographical book, Born A Crime, another excellent read. His mother was black and his father white and in apartheid South Africa the law prohibited their mating and that left his legal status in limbo. Further, his skin tone clearly showed that he was not black or white, so that walking with his mother or father would be to place them in legal jeopardy for breaking that law. That society had a category for ‘colored’, neither black nor white but he did not fit into that category for some reason. One theme of the book derives from his wandering the racial boundaries, not belonging to any one category yet living with them all. He was bright. His extended family helped him to learn many languages, another manifestation of ethnic categorization, and his mother insisted that he obtain the best education possible, which also marked him as different. While post apartheid laws reduced his legal jeopardy, they did little to solve his dilemmas about how to make his way through a varied and at times difficult racial landscape. It is a great read and helps to appreciate his arrival as host of “The Daily Show” and his distinctiveness as nurtured by his mother who was a force of nature.

The amount of variation among ‘races’ is miniscule when compared with variation among species and even there the variation between simians and us is only a few percent. Any one person in a multi-cultural society, i.e., not geographically isolated or politically segregated, includes genes from other races. Many of us include genes from the Neandertal and Denisovans, who are not even Homo sapiens. I think Ta-Nehisi Coates expressed a truth quite succinctly when he said race is a consequence of racism and not vice versa, a cultural construct the biological basis of which is distorted by those who seek power and control. Oh humans!

In my clinical work I learned that each person is a gem, some are rough and some finely cut, but all have different facets, only one (well, maybe two, not sure of quantity here really) of which is race. Our goal, assuming we pursue a just democracy and compassionate, non-exclusive conspecific relations, is to see each person whole, each gem in its totality, taking in as many facets as possible and always mindful that our perspective from without is constrained by what facets life and society have cut and polished for our viewing and that the whole within, as difficult as it might be to apprehend, is one of our own. Travel on.

Meme weary

Memes? I’m tired of ‘em, damned tired. Sure, I like the idea of memes, those cultural bits and bites encapsulating the commonly held cultural meaning that help a society to congeal or the shorthand for analogous experiences, e.g., the opening notes of Beethoven’s 5th or referring to the Holocaust to convey the horror of some men’s inhumanity. But I grow weary of the indiscriminate use of the term to mean almost any type of human cogitation that spreads (almost unavoidable in today’s electronic age). That lack of a coherent boundary or definition has been a criticism of the term from early on and I read that it also contributed to death of the Journal of Mimetics after a few years as scholars could not agree on anything about the term, surely making any theoretical development impossible. At this point I have to wonder that it took 6 years of journal articles before the academic community recognized its futility, though I am sure some denied their intellectual torpor as they pursued easy publication on a sexy topic. To be fair, Richard Dawkins, who originated the term, only wanted to give a term to cultural transmission, and only that. Perhaps neuroscience will be able to help us more in the future if we show enough integrity not blather away about it so now and work to understand what culture really is.

Why quibble now, you ask. I recently read James Gleick’s interesting book Information. He does a very good job presenting the beginnings of information theory as seen in the genius of Charles Babbage and especially Claude Shannon and an okay job of its subsequent development. I found his rendition of its extension into the biological sciences lacking and I really found his discussion of memes tedious, and, after thinking about culture and how it is biological, I became even more disenchanted with memes.

Consider what Gleick refers to as a meme: ideas that are passed on, i.e., replicate, such as religion (to be fair, Gleick follows Dawkins in this), musical tunes, catchphrases, images, in short any delimited packet of information that catches on to become an invariant form operating between minds, an invariant form of some complexity so that a simple idea is not a meme and a hula hoop is not a meme because it is not information. (Wait a minute, James, I thought one main thesis in this book was that everything was information?)

I did like his book overall and recommend it and I want to give it credit for stimulating me to re-examine this now tiresome concept of the ‘meme.’ The analogy between genetic transmission and cultural transmission is really not that deep; it is actually misleading as I think about it. A meme is generally taken to be a symbolic thing, and that entails a surface and deep structure. The opening bars of Beethoven’s 5th is fate knocking on the door, or at least that is the meme. But consider, please, that musical phrase in context, in the rest of the piece and then the incredible melodies in later movements and that memic symbolization of fate shrinks to insignificance; it is only a amusing hook with little purpose. Sure, the opening is much recognized, but then the deep structure of this amputated form is a short-circuited semantic memory obscuring the work’s remarkable artistic import. Just like another popular memic example, ‘jumping the shark’, the deep-surface relationship is at best shallow. We mistake the electronic image, which does indeed spread virally, as standing for culture and I think that is altogether a misconception. The current concept of meme is only conceivable in this age of electronic communication. Even the meme of Beethoven’s 5th opening bars depends upon sound recording.

Consider other views of what may be termed cultural transmission in the examples of emotional and pragmatic expression and social stigma. I am thinking here of cultures where emotional expression is inhibited, making members’ affect hard to read at times, or where expressions of grief are most properly loud keening as opposed to silent suffering. Some cultures find close physical proximity while conversing normal while others stipulate greater distance. Some eat only with the right hand. Some prohibit showing the soles of your shoes unless you want to instigate trouble with our disrespect. I see these as cultural practices with bare symbolic operations, if indeed any.

Consider also our culture’s stigma against those with mental illness, especially how hard it is to displace. For years as a psychologist I worked to disperse that stigma by presenting the data refuting misconceptions (yeah, I know, spitting into the wind), and I continue to admire those who work to mitigate that stigma and so enhance people’s willingness to seek early intervention or to hire without fear. Again, this is cultural but not memic, and this distinction reinforces further my impression that memes are actually all about our amusement, not our understanding of culture.

Genes control the generation of a somatic vehicle for their replication. Good enough. Memes control nothing; they convey vaguely defined notions. Genes spread through two tests, one is their coherence with the rest of the genome and the other is the adaptability of the somatic vehicle in the environment. Ideas and memes have some analogous properties here, but I think, at least as cultural units, memes are more a part of the environmental context as they are cultural vehicles carrying culture forth. Human societies are complex and operate in multiple symbolic and non-symbolic domains. Given this view, memes are wind driven ripples across the waves and tides of human culture; they are noticeable given the white froth of their peaks but dissipate soon enough while the cultural ocean rolls on.

I postpone the discussion of another cultural phenomenon that troubles us, that of race, and so until next time, travel on.



Many ancestors and they were busy

Several stories from recent Science News issues paint a picture of human ancestors 2.8 million years ago shaping stone tools as their brains grew in size, and then around 40,000 years ago, Homo sapiens crowded out Neanderthals with the help of dogs (says one author).  The 3/21/15 issues has a story about finding a human gene that promotes larger brains which wrinkle it up to squeeze it all in.  A chimpanzee has a similar gene but it does not promote as much growth.  They found this out by injecting the genes into mouse embryos (remember the movie, Secret of NIMH?).  Further research on our variant indicates that it appeared in our lineage about 5 million years ago around when our stock split off from the chimpanzees.  One researcher points out our brains did not really begin to increase in size until 2 million years ago so this gene was not fully functional, maybe, for 3 million years.

skulls of different hominds

skulls of different hominds

Two articles in the 4/4/15 issue speak to the 3 million year mark.  One is about the controversy on how to classify a newly found fossil from 2.8 million years ago.  Is it part of Homo, which was just emerging from the gene pool, or an ancestor like the Lucy fossil, Australopithecus afarensis, or some transitional species in between?  In that same issue is a story about research into tools, presumably from some hominid line.  Though stone tool industry increased noticeably in the archeological record around 40,000 years ago, some shaped stone tools have been dated back to 2.6 million years ago.  Wow, I had not realized tool making was that old an art.  The story tells of the controversy between those who classify the tools by time/location and those who say that is not very informative and instead classify by the techniques used to form the tool.  Several of this latter group are expert stone ‘knappers’ themselves and that seems a good study.

Tool use in modern humans is supported by the left parietal lobe, the center for praxis.  If I remember my brain evolution correctly, our brain’s early enlargement came in the parietal lobe and then the temporal lobe, then later on frontal areas expanded.

parietal in yellow, temporal in green

parietal in yellow, temporal in green

Where these two lobes meet is where language abstraction is centered in Wernicke’s area.  So we have a gene which promotes brain growth in the embryo beginning to come on strong around 3 million years ago and shortly thereafter tool making appears.  We do not know how such creatures organized socially nor how they communicated.  We can be sure that empathic connectedness had emerged and that tool making techniques continued to develop over this time suggests cultural transmission and change.  Quite a history a long ways back.

Also in the 4/4/15 issue is a review of a book by anthropologist Pat Shipman who traces the domestication of dogs to 40,000 years ago when Homo sapiens left Africa and migrated into Europe.  Shipman finds linkages between modern humans and dogs and the eventual disappearance of Neanderthals, Denisovans, and large mammals like mammoths and cave bears.  Thus, the “Fido hypothesis” offers some explanation as to Homo sapiens ascendance during that time.  Oh, and other articles in those two issues speak about dogs’ abilities to read our emotions.  Yes, early humans traveled far and wide and met many friends along the way.  Travel on.

Cultural change


Pete Seger died a day or so ago.  Funny how in his choosing to remember some old styles and tunes thereby ensuring the cultural transmission of some old ways, Mr. Seger participated in changing the cultural melody.  I heard part of a relatively recent interview with him on the radio yesterday.  The interviewer (Terri Gross) talked with him about his song, “If I had a hammer,” reporting that it had been recorded many, many times since coming out, when it had been regarded as a dangerous, subversive song.  When asked about what instigated the negative reaction Mr. Seger said he did not exactly know, then he said that the song does talk about justice and freedom, which some people take as an attack on their integrity and culture.  Here he mentioned how some of the white power structure in the country and especially the deep south worried about communism, race mixing, racial equality and those blacks and whites who supported it.  He then reflected that things really had changed some since then.  Thank you Mr. Seger