4th anniversary #3: soma, its brain and the MEMBRAIN

I look at what we humans do every day all day long in the course of living and see biological marvels. So I have found that a summary, i.e., a brief conceptualization encapsulating a developed set of ideas and data (you know, information), is helpful (to me at least) in thinking and talking about our biological roots. I have two main ones for rendering my ideas. I posted about the genetic watersheds previously and here is the second, the soma, its brain and the MEMBRAIN. The basic idea is that the soma (the body) and its brain have evolved as the genes flowed down from the Solving World Problem watershed to our pool and so shaped our current evolutionary form. With the additional flow from the Conspecific Relations watershed that began with sexual reproduction, the brain began to develop special abilities related to mating, communication, child rearing, and group formation and maintenance. These new exaptations specifically supported social relations and eventually brain systems became dedicated to these functions, and in doing so became the MEMBRAIN of the mind. The brain thus developed a MEMBRAIN because family, tribe and group relations turns out to be a very powerful factor promoting evolutionary adaptability. (This underlines the prominent place of mammals, including us, in the evolutionary tree of life—see recent posts about Mammalian Heritage Day).


Where is the self? the habits? Oh so many more questions.

A cursory glance shows how somas have evolved through the eons of life on Gaia. Changes in sensory and perceptual capabilities along with changes in motoric abilities have yielded many varied life forms that cover the planet and its many niches. One of my favorite examples is birds migrating thousands of miles attuned to the seasons and guided by geography and the magnetic field of the earth. Another is that fish can be frozen and thawed out some time later, then brought back to life, their biological clocks picking up where life’s rhythm left off. Insects are incredibly prolific, diverse and successful. Cockroaches have maintained essentially the same form for many millions of years. Butterflies range from drab to brilliant. Oh, the list goes on to include all of the living organisms on our planet from the net of fungus and other microorganisms thriving just below the surface to humans as we leave for other worlds.

Similarly, brains have evolved to greater and greater complexity thereby enabling more powerful capabilities. The modern evolved brain still interfaces with the somatic external boundary for the ambient, i.e., the sensorium, and within the soma internally through proprioception, its autonomic systems, i.e., sympathetic and parasympathetic, and chemical systems, i.e., hormonal and neurotransmitters. The nervous system, central, peripheral, and autonomic divisions, maintains homeostasis and vitality. The central nervous system with its increasing encephalization generates contexts that are deep in purview and broad in scope. These then form the basis for complex intentions and plans that guide increasingly sophisticated behaviors. Over the course of evolution, then, brains enlarged perceptual processing and integration, memory systems, motoric control, management of impulses and implementing complex purposive behaviors. And all of this is contingent upon emotional control and stability, i.e., nervous homeostasis.

With the rising evolutionary importance of conspecific relations, extant systems in the brain were dedicated to social interaction through exaptation that led to further development of systems to form the MEMBRAIN. Recognition of individuals, coordination of mating and child rearing practices along with signal communication appeared early on. The advent of live birth, altricial young and a prolonged juvenile period increased the importance of parenting, cooperation and communication. Systems operating with empathic communication through kinesic channels developed from facial recognition and increased with social agency. Neurologically this resulted especially in enlarged parietal and temporal lobes that increased the complex interplay between occipital and frontal lobes. The momentous developments of attachment and individuation based upon a powerful empathic sense of others led to a sense of self, and then culminated in symbolic communication to share information displaced in time and space, i.e., mentally and not perceptually generated information, among each others’ minds. The MEMBRAIN, then, initiated with social interaction, became the organ controlling mental information, and finally constituted a interpersonal shared organ supporting or comprising the habitus and cultural learning, i.e., the social mind composed from many individual minds.

This summary shows the constancy of what I call the 4 membrane functions: keep material/information in and out, pass material/information in and out. Even the first soma fulfilled these four functions in order to solve the basic world problem of obtaining nutrients and eliminating wastes and keeping toxins out while keeping metabolic machinery protected within. This is all in keeping with mitigating exigencies and exploiting opportunities (chance and necessity). Early somas’ membranes evolved in more complex organisms to become skin that then fulfilled these same functions. The evolutionary appearance of brains continued these operations, and it makes perfect sense that neurological tissue develops in the embryo from the same tissue as skin. With the powerful transformation enacted by CR the MEMBRAIN appears and these specialized systems fulfill the membrane functions for social/mental information. It is all of a piece.

This synopsis of the soma-brain-MEMBRAIN evolution shows the biological roots of our humanity from deep in mammalian evolution through primates (50 million years ago) and then hominids (500,000 years ago). And that led to cultural evolution of the past 100,000 years or so, especially the most recent 15,000 years since the advent of agriculture. Time to travel on to #4: some things I have learned from doing this blog.

art: solitary and social

I am reading Richard Ellman’s 1948 biography of WB Yeats. I have read smaller pieces before but this is more comprehensive and details his life events in relation to his literary output. Good stuff. I was struck by JB Yeats, Willie’s father, and the cogency of his philosophizing about art. JB made a go of it as a portrait painter. His paintings were well received but his family was continually poor because he completed so few commissions as he fussed over perfection. Yeats and siblings spent much time in Sligo with his mother’s family, the Pollexfens, who were well-to-do. JB gave his son much advice and direction, most of which was later spurned, while mostly educating him himself at home. It is telling that Willie did not attend Trinity College as his father planned because he seems not to have been able to pass the entrance exams.

JB thought about art and psychology a good deal and imparted that to Willie along with his disbelief in religious objects, e.g., gods. Ellman quotes JB as saying, “Art is the social action of a solitary man.” And this resonated with my biological view of art. I work here from two perspectives of artistry, one involving everyone who makes art incidentally as they live life where art is ancillary to any role and the other where the life is of an artist, where the role is to make art. I have written before of Ellen Dissanayake’s notion that the origin of art is “making special”, i.e., we make an object beautiful less from a symbolic aesthetic and more from giving that object our own special flavor (see post 5/16/16).  Art here is perhaps more decorative but it is also an expression of an individual self’s vision or inspiration. Art is an accompaniment to the person fulfilling his or her roles, so we have a person acting socially but giving it a personal touch, e.g., a worker decorating his or her tool, beautifying the home, or even painting a mural on a wall.

This is distinct from a person’s role as an artist, i.e., someone making art for art’s sake, as it were, professionally, or at least as central to their intent and not incidental as in ‘making special.’ The role of an artist is somewhat exotic in its seeming lack of utility. Art here is not made in fulfillment of a social role yet it still contributes to society. It is more the expression of an individual’s inspiration to render their experience aesthetically (thereby using the tools of art according to their aesthetic purpose) and so share a complex understanding of life with others. The role of artist is isolated from utilitarian life yet the aesthetic production participates fully in the cultural life of the group. Art here is a social action of a very circumscribed scope from a solitary perspective because it is so intimately involved with one self and that self’s aesthetic, i.e., symbolic expression of a presentational sort and not discursive, following Langer (as always; try posts 2/17/16 & 9/13/16 for example).


Given my construct of a soma with a brain and its MEMBRAIN (see posts 5/17/15, 8/11/15 & 4/17/17), we can see the self develop through three stages. At the level of the soma, the self develops through a sense of agency. Somas do things to sustain themselves, including reproduce to continue their genetic line. With the development of the brain the self develops through its retention of experience, i.e., the soma’s autobiography (this rises to a new level with the hippocampus; search for many posts like 5/27/16, 9/8/14, 12/24/15, 5/31/16 & more). With the development of the MEMBRANE (posts 11/14/14, 4/7/14 & 1/8/15) the self becomes socially defined in divers ways: through the empathic understanding of one’s own subjective domain and the objective mystery of the other’s subjective domain, the intimate roles of family, the familiar roles of cooperation, and the social mores regulating transactions with those known only through commerce and joint projects. Within each MEMBRAIN some activity is personal, i.e., self-involved, and some impersonal, i.e., defined solely by the roles characterizing the interaction or about abstract information. We mark this difference when we talk about wisdom vs. knowledge. We learn differently about death when a loved one passes from learning about numbers or metabolic processes; the former is self-involved, the latter not so much. An artist, by sharing a personal, subjective, and individually constructed symbolic work, acts socially in an intimate manner outside of any of the usual roles and relations. To paraphrase JB Yeats, an artist is a solitary person acting in a most social and intimate manner by sharing the symbolic rendition of a self’s deep experience. That is a special role indeed and not far afield from a spiritual realm.