000			03715cam a2200397Mi 4500
001			on1030834854
003			OCoLC
005			20240726105300.0
008			180405s2018 enk o 000 0 eng d
040			_aUAB _beng _erda _cUAB _dNT
020			_a9781845409746 _q((electronic)l(electronic)ctronic)
020			_a9781845409739 _q((electronic)l(electronic)ctronic)
050	0	4	_aBF698 _b.O844 2018
049			_aMAIN
100	1		_aMcVeigh, Brian J., _e1
245	1	0	_aThe "other" psychology of Julian Jaynes _bancient languages, sacred visions, and forgotten mentalities / _cBrian J. McVeigh.
260			_aExeter, U.K. : _bImprint Academic, _c(c)2018.
300			_a1 online resource (359)
336			_atext _btxt _2rdacontent
337			_acomputer _bc _2rdamedia
338			_aonline resource _bcr _2rdacarrier
347			_adata file _2rda
504			_a2
520	0		_aIn his provocative but critically acclaimed theory about the origin of introspectable mentality, Julian Jaynes argued that until the late second millennium people possessed a different psychology: a "two-chambered" (bicameral) neurocultural arrangement in which a commanding "god" guided, admonished, and ordered about a listening "mortal" via voices, visions, and visitations. Out of the cauldron of civilizational collapse and chaos, an adaptive self-reflexive consciousness emerged better suited to the pressures of larger, more complex sociopolitical systems. Though often described as boldly iconoclastic and far ahead of its time, Jaynes's thinking actually resonates with a "second" or "other" psychological tradition that explores the cultural-historical evolution of psyche. Brian J. McVeigh, a student of Jaynes, points out the blind spots of mainstream, establishment psychology by providing empirical support for Jaynes's ideas on sociohistorical shifts in cognition. He argues that from around 3500 to 1000 BCE the archaeological and historical record reveals features of hallucinatory super-religiosity in every known civilization. As social pressures eroded the god-centered authority of bicamerality, an upgraded psychology of interiorized self-awareness arose during the Late Bronze Age Collapse. A key explanatory component of Jaynes's theorizing was how metaphors constructed a mental landscape populated with "I's" and "me's" that replaced a declining worldview dominated by gods, ancestors, and spirits. McVeigh statistically substantiates how linguo-conceptual changes reflected psychohistorical developments; because supernatural entities functioned in place of our inner selves, vocabularies for psychological terms were strikingly limited in ancient languages. McVeigh also demonstrates the surprising ubiquity of "hearing voices" in modern times, contending that hallucinations are bicameral vestiges and that mental imagery--a controllable, semi-hallucinatory experience--is the successor to the divine hallucinations that once held societies together. This thought-provoking work will appeal to anyone interested in the transformative power of metaphors, the development of mental lexicons, and the adaptive role of hallucinations.
530			_a2 _ub
600	1	0	_aJaynes, Julian, _d1920-1997.
650		0	_aEvolutionary psychology.
650		0	_aMysticism.
650		0	_aLinguistics.
650		0	_aConsciousness.
655		1	_aElectronic Books.
856	4	0	_uhttps://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=1735720&site=eds-live&custid=s3260518 _zClick to access digital title | log in using your CIU ID number and my.ciu.edu password
942			_cOB _D _eEB _hBF. _m2018 _QOL _R _x _8NFIC _2LOC
994			_a92 _bNT
999			_c95118 _d95118
902			_a1 _bCynthia Snell _c1 _dCynthia Snell