{"id":9734,"date":"2025-10-10T08:00:00","date_gmt":"2025-10-10T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=9734"},"modified":"2025-05-24T13:03:36","modified_gmt":"2025-05-24T13:03:36","slug":"a-first-look-at-julian-jayness-book-1976-the-origin-of-consciousness-in-the-breakdown-of-the-bicameral-mind-part-19-of-21","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=9734","title":{"rendered":"A First Look at Julian Jaynes’s Book (1976) “The Origin of Consciousness in the Breakdown of the Bicameral Mind” (Part 19 of 21)"},"content":{"rendered":"\n

0490 Julian Jaynes’s book applies to historical and psychological developments in our current Lebenswelt<\/em>.<\/p>\n\n\n\n

The following timeline pertains.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0491 The Ubaid of southern Mesopotamia<\/em> is clearly present in the archaeological record<\/em> by 5800 B.C.  According to the hypothesis of the first singularity,<\/em> the Ubaid is the first stone-age culture to practice speech-alone talk<\/em>.  However, nearby hand-speech cultures<\/em> are already changing due to their exposure to the marginally greater wealth and power of the Ubaid<\/em>.  They are losing the hand-component of their hand-speech talk<\/em>.  Soon, they will practice speech-alone talk<\/em>.<\/p>\n\n\n\n

The Ubaid<\/em> shows trends towards labor and social complexity<\/em> from the very beginning.  These trends are slow at first.  A tripartite temple structure appears in some villages.  Some villages grow while other villages decline and are abandoned.  This supports the idea that explicit abstractions in labor specialization are re-organizing societies from social circles<\/em> to circles of specialization<\/em>.<\/p>\n\n\n\n

0492 The judgment2c<\/sub> that unfolds into commitment2c<\/sub><\/em> incorporates explicit abstractions of prior generations<\/em>.<\/p>\n\n\n\n

0493 Now, let me conduct a thought experiment, concerning a formerly hand-speech talking culture near the Ubaid, that has dropped the hand-component of its hand-speech talk, and is now practicing speech-alone talk.<\/p>\n\n\n\n

In generation one,<\/em> an innovation is made in, say, obtaining copper from the heating of yellow, almost golden, rocks mixed with charcoal in a clay pot.<\/p>\n\n\n\n

Generation two<\/em> improves the process and adds more detailed spoken labels, including terms for the look of the rocks, the character of the charcoal, the degree that the rocks are ground, the proportion of rock and charcoal, and the shape and durability of the clay pot.  The entire process is holistic and the labels assist in consistency. <\/p>\n\n\n\n

Generation three<\/em> treats the labels as if they picture and point to their referents, and the process turns into a recipe or… a modern anthropologist might say, “a ritual”.  Toying with the ritual allows more productive extraction of copper, but its getting harder to find those almost-golden rocks.  Substitutions must be made.  Emissaries are sent afield to locate more of the correct minerals.<\/p>\n\n\n\n

Generation four<\/em> processes the technical words as if they symbolize essences operating within the ritual<\/em>.  The recipe-oriented process<\/em>, done properly, appeases the gods.  If the gods are pleased, then copper alchemically coagulates<\/em> in the heated clay vessel.<\/p>\n\n\n\n

0494 What happens during this span of four generations?<\/p>\n\n\n\n

The first generation does not have specialists in copper extraction.  The fourth generation does.  Each generation operates by converting the explicit abstractions of the previous generation into implicit abstractions. The implicit abstractions pour into their labels, as if the labels are their proper containers.  At the end, a new, specialized “social circle” manifests, demanding its place in the current social system.  The “copper refiners” cannot be ignored.  Their sensible and social constructions get incorporated into an expanding syncretic.<\/p>\n\n\n\n

0495 All four generations rely on the bicameral mentality.<\/p>\n\n\n\n

The bicameral mentality is not deceptive or manipulative, because one’s commitment2c<\/sub> is presumably to the harmony of all social circles.  After the first singularity, that commitment2c<\/sub>  includes labor and social specializations, just as prior to the first singularity.  Even civilizational conflict<\/em> exhibits the patterns of<\/em> a bicameral mind,<\/em> according to Jaynes’s reading of Homer’s Iliad<\/em>.  Introspection does not occur.  Every spoken word is taken on face value.<\/p>\n\n\n\n

0496 Almost forty generations pass from the start of the Ubaid<\/em> to the beginning of the Sumerian Dynastic<\/em>.  Today, the Sumerian and Egyptian Dynastic periods<\/em> are regarded by anthropologists as the earliest civilizations<\/em>.  The Sumerian Dynastic is composed of city-states.  The Egyptian Dynastic rules a consolidated territory.<\/p>\n\n\n\n

0497 Even after the official end of the Sumerian civilization,<\/em> the bicameral mentality operates.<\/p>\n\n\n\n

Ur III is the last empire to practice Sumerian as a spoken language.  Consider the story of the Tower of Babel<\/em>.  Things<\/em>speak for themselves,<\/em> even in a civilization that speaks both Sumerian and Akkadian<\/em>.  The Bible attests to the land of Shinar speaking “one language” as if it is a civilizational mantra.<\/p>\n\n\n\n

Consider Looking at Joseph Farrell’s Book (2020) “The Tower of Babel Moment”<\/em> (appearing in Razie Mah’s blog in December 2023) for a possible case study.  The one language that the people of Shinar believe in<\/em> is the language of the Tower of Babel, speaking for itself<\/em>.<\/p>\n\n\n\n

0498 Due to increasing complexity and volatility of ritual practices and statecraft, species impressae2a<\/sub><\/em> spontaneously generated by<\/em> commitment2c<\/sub><\/em> become less and less capable of supporting intelligible phantasms2b<\/sub><\/em>.<\/p>\n\n\n\n

A quest for authorization begins.<\/p>\n\n\n\n

Elite traditions appear, formally triggering the operation of the bicameral mind<\/em> by specialists in prognostication.<\/p>\n\n\n\n

As civilizations become more and more difficult to manage, the two-chambered mind<\/em> is increasingly clogged by explicit abstractions in the guise of implicit abstractions<\/em>.  However, the bicameral mind<\/em> is still anchored in a phenotype<\/em>that matches Jaynes’s proposed right and left Wernicke regions<\/em>.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

Is that too great a simplification?<\/p>\n\n\n\n

Let me bring it down to our modern era.<\/p>\n\n\n\n

When I look at all the meters and lab equipment operated by physicists, all the pipets and spectrometers used by biochemists, all the dissection tools used by anatomists, all the surveys collected by sociologists, and so on, I cannot help but think that the data<\/em> speaks for itself<\/em>.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

Then, a voice in my head says, “Trust the science.”<\/p>\n\n\n\n

Where did I hear that before?<\/p>\n\n\n\n

0499 For prognostications, traditions that observe and measure certain natural events or intentional procedures<\/em> allow expert-initiated events<\/em> to speak for themselves, according to associations between certain features of the events and clues to future outcomes<\/em>.<\/p>\n\n\n\n

Eventually, the associations<\/em> are recorded as recipes<\/em>. And, the recipes<\/em> are attributed to divine intelligences<\/em>.<\/p>\n\n\n\n

0500 Technical terms<\/em> are later recorded as recipes<\/em>. Recipes<\/em> are regarded as both universal and intelligible.<\/p>\n\n\n\n

Prognostication events2(2c)<\/sub> are decoded (by experts) and rendered into technical terms2(2a)<\/sub> that weave a kind of impression2(2a)<\/sub> for the inquirer to consider.<\/p>\n\n\n\n

0501 In short, after the first singularity, the semiotic differences between spoken words and hand-speech words<\/em> start to burden the holistic operations of the interventional sign-relation<\/em> embodied in the bicameral mind<\/em>.  Speech-alone talk<\/em>permits explicit abstraction<\/em> to be regarded by commitment2c<\/sub><\/em> as an implicit abstraction<\/em>.<\/p>\n\n\n\n

0502 How long does that last before the bicameral mind<\/em> breaks down?<\/p>\n\n\n\n

This is one question that Jaynes’s research<\/em> labors to answer.<\/p>\n","protected":false},"excerpt":{"rendered":"

0490 Julian Jaynes’s book applies to historical and psychological developments in our current Lebenswelt. The following timeline pertains. 0491 The Ubaid of southern Mesopotamia is clearly present in the archaeological record by 5800 B.C.  According to the hypothesis of the first singularity, the Ubaid is the first stone-age culture to practice speech-alone talk.  However, nearby hand-speech cultures are already changing due to their exposure to the marginally greater […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[417],"tags":[573],"class_list":["post-9734","post","type-post","status-publish","format-standard","hentry","category-book-review","tag-bicameral-mind"],"yoast_head":"\nA First Look at Julian Jaynes's Book (1976) "The Origin of Consciousness in the Breakdown of the Bicameral Mind" (Part 19 of 21) - An Archaeology of the Fall<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.raziemah.com\/blog\/?p=9734\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"A First Look at Julian Jaynes's Book (1976) "The Origin of Consciousness in the Breakdown of the Bicameral Mind" (Part 19 of 21) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0490 Julian Jaynes’s book applies to historical and psychological developments in our current Lebenswelt. 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