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Mortal Knowlege: The Originary Event, & The Emergence of the Sacred (view source)
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by Greg Nixon , docnixon@shaw.ca
University of Northern British Columbia
University of Northern British Columbia
Brown, N.O. (1959). Life Against Death. Middleton, CT: Wesleyan U Press.
Brown, N.O. (1959). Life Against Death. Middleton, CT: Wesleyan U Press.
Cassirer, E. (1944). An Essay on Man: An Introduction to a Philosophy of Human Culture. New Haven/London: Yale U Press.
Cassirer, E. (1944). An Essay on Man: An Introduction to a Philosophy of Human Culture. New Haven/London: Yale U Press.
(Copyright renewed 1972, H. Cassirer & A. Applebaum.)
Cassirer, E. (1946). Language and Myth, trans. S.K. Langer. New York: Dover.
Cassirer, E. (1946). Language and Myth, trans. S.K. Langer. New York: Dover.
Chauvet, J-M., Deschamps, É.B., & Hillaire, C. (1996). Dawn of Art: The Chauvet Cave, trans. P. G. Bahn. New York: Abrams.
Chauvet, J-M., Deschamps, É.B., & Hillaire, C. (1996). Dawn of Art: The Chauvet Cave, trans. P. G. Bahn. New York: Abrams.
Gans, E. (1993). Originary Thinking: Elements of Generative Anthropology. Stanford: Stanford U Press.
Gans, E. (1993). Originary Thinking: Elements of Generative Anthropology. Stanford: Stanford U Press.
Gans, E. (1999). The little bang: The early origin of language. Anthropoetics: The Journal of Generative Anthropology V, 1. Online.
Gans, E. (1999). The little bang: The early origin of language. Anthropoetics: The Journal of Generative Anthropology V, 1. Online.
https://www.humnet.ucla.edu/humnet/anthropoetics/ap0501/gans.htm
Gans, E. (accessed 2006). A brief introduction to generative anthropology. Online. http://www.anthropoetics.ucla.edu/gaintro.htm
Gans, E. (accessed 2006). A brief introduction to generative anthropology. Online. https://www.anthropoetics.ucla.edu/gaintro.htm
Greenspan, S.I., & Shanker, S.G. (2004). The First Idea: How Symbols, Language, and Intelligence Evolved from Our Primate
Greenspan, S.I., & Shanker, S.G. (2004). The First Idea: How Symbols, Language, and Intelligence Evolved from Our Primate
Ancestors to Modern Humans. Cambridge, MA: Da Capo.
Ancestors to Modern Humans. Cambridge, MA: Da Capo.
1981.)
1981.)
Nixon, G. Mercurius (1995). The Coil of Time and the Recoil of Memory. Bragg Creek, AB: Makyo.
Nixon, G. Mercurius (1995). The Coil of Time and the Recoil of Memory. Bragg Creek, AB: Makyo.
Nixon, G. (2006). Myth and mind: The origin of human consciousness in the discovery of the sacred. Online. http://members.shaw.ca/docnixon/pubs/mythmind.pdf
Nixon, G. (2006). Myth and mind: The origin of human consciousness in the discovery of the sacred. Online. https://members.shaw.ca/docnixon/pubs/mythmind.pdf
Noble, W. & Davidson, I. (1991). The evolutionary emergence of modern human behaviour—language and its archeology. Man 26:
Noble, W. & Davidson, I. (1991). The evolutionary emergence of modern human behaviour—language and its archeology. Man 26:
223-253.
223-253.
White, T.D., Asfaw, B., DeGusta, D., Gilbert, H., Richards, G.D., Suwa, G., & Howell, F.C. (2003). Pleistocene Homo sapiens from
White, T.D., Asfaw, B., DeGusta, D., Gilbert, H., Richards, G.D., Suwa, G., & Howell, F.C. (2003). Pleistocene Homo sapiens from
Middle Awash, Ethiopia. Nature 423: 742-747.
Middle Awash, Ethiopia. Nature 423: 742-747.
Wikipedia (accessed 2006). Mitochondrial Eve. Online. http://en.wikipedia.org/wiki/Mitochondrial_Eve
Wikipedia (accessed 2006). Mitochondrial Eve. Online. https://en.wikipedia.org/wiki/Mitochondrial_Eve
== Notes ==
== Notes ==
1. An experiential reversion or return to the source via present likeness or replication (back)
1. An experiential reversion or return to the source via present likeness or replication (back)
2. At approximately 62 pages this piece—too large for a journal, too small for a book—is only available online. (back)
2. At approximately 62 pages this piece—too large for a journal, too small for a book—is only available online. (back)
3. The earliest known bones at this time seem to be those of the subspecies Homo sapiens idaltu, named by paleoanthropologist Tim
3. The earliest known bones at this time seem to be those of the subspecies Homo sapiens idaltu, named by paleoanthropologist Tim
White (White et al., 2003) and dated to approximately 160 kya. Recently, however, McDougall, Brown, and Fleagle (2005) redated
White (White et al., 2003) and dated to approximately 160 kya. Recently, however, McDougall, Brown, and Fleagle (2005) redated
is in this range, now generally thought to have lived ca. 150 kya (Wikipedia, 2006). A forerunner species, archaic H. sapiens,
is in this range, now generally thought to have lived ca. 150 kya (Wikipedia, 2006). A forerunner species, archaic H. sapiens,
originating as early as 500 kya is now widely identified as H. heidelbergensis (Klein, 2002; Tattersall, 1998). (back)
originating as early as 500 kya is now widely identified as H. heidelbergensis (Klein, 2002; Tattersall, 1998). (back)
4. Famed anthropologist Richard Leakey (1994): "Humans became human through intense learning not just of survival skills but of
4. Famed anthropologist Richard Leakey (1994): "Humans became human through intense learning not just of survival skills but of
customs and social mores, kinship and social laws—that is, culture. . . . Culture can be said to be the human adaptation" (p. 45).
customs and social mores, kinship and social laws—that is, culture. . . . Culture can be said to be the human adaptation" (p. 45).
(back)
(back)
5. Bickerton (1995, 2000) has claimed protolanguage compares with nonsyntactic pidgen; he also sees it as symbolic in the sense of
5. Bickerton (1995, 2000) has claimed protolanguage compares with nonsyntactic pidgen; he also sees it as symbolic in the sense of
using signs or icons to indicate concrete actualities, what I would call representational. In this sense, symbolic interaction has been
using signs or icons to indicate concrete actualities, what I would call representational. In this sense, symbolic interaction has been
preservation; however, language as symbolic narrative or with symbolic self-reference (cf., Cassirer, 1946; Deacon, 1997) is no
preservation; however, language as symbolic narrative or with symbolic self-reference (cf., Cassirer, 1946; Deacon, 1997) is no
longer proto. (back)
longer proto. (back)
6. Exaptation: "Features that arose in one context but were later co-opted for use in another" (Tattersall, 1998, p. 108). (back)
6. Exaptation: "Features that arose in one context but were later co-opted for use in another" (Tattersall, 1998, p. 108). (back)
7. Hauser, Chomsky, and Fitch (2002) refer to FLB, the faculty of language in the broad sense, that many animals have, and to FLN,
7. Hauser, Chomsky, and Fitch (2002) refer to FLB, the faculty of language in the broad sense, that many animals have, and to FLN,
the faculty of language in the narrow sense, that only humans have. When I speak of formal language or human language
the faculty of language in the narrow sense, that only humans have. When I speak of formal language or human language
8. I speculate that protolanguage received major impetus with the early control of fire, an event that provided a more compelling
8. I speculate that protolanguage received major impetus with the early control of fire, an event that provided a more compelling
center for attraction and repulsion than any game animal. (back)
center for attraction and repulsion than any game animal. (back)
9. Though language as representation is problematic, as will be seen below (back)
9. Though language as representation is problematic, as will be seen below (back)
10. It must be noted that the such abilities are not innate but have resulted from extensive training by humans, another indication
10. It must be noted that the such abilities are not innate but have resulted from extensive training by humans, another indication
that language was a cultural creation not a biological accident. (back)
that language was a cultural creation not a biological accident. (back)
11. Some few Neanderthal burials have indeed taken place but none have yet been located that contain the sorts of weapons, tools,
11. Some few Neanderthal burials have indeed taken place but none have yet been located that contain the sorts of weapons, tools,
food items, or ornamentation that might be thought to be useful to the deceased in the afterlife. The famous Neanderthal "flower
food items, or ornamentation that might be thought to be useful to the deceased in the afterlife. The famous Neanderthal "flower
means of disposing of corpses that soon become unpleasant company. Tattersall (1998) concludes that "it is difficult to sustain the
means of disposing of corpses that soon become unpleasant company. Tattersall (1998) concludes that "it is difficult to sustain the
notion that Neanderthal burial represented symbolic activity, as opposed to the simple expression of grief and loss" (p. 161). (back)
notion that Neanderthal burial represented symbolic activity, as opposed to the simple expression of grief and loss" (p. 161). (back)
12. Donald (1991) differentiates the episodic cognition of infrahumans from the mimetic cognition of hominid prehumans, and the
12. Donald (1991) differentiates the episodic cognition of infrahumans from the mimetic cognition of hominid prehumans, and the
mythic mind of the first true humans who were yet premodern. The modern mind he calls theoretic, i.e., analytic and objective, built
mythic mind of the first true humans who were yet premodern. The modern mind he calls theoretic, i.e., analytic and objective, built
around the mythic mind. (back)
around the mythic mind. (back)
13. My difference from Gans here may be terminological, depending on what he intends by representation. Ambiguously, he also
13. My difference from Gans here may be terminological, depending on what he intends by representation. Ambiguously, he also
states that language need not re-present external reality: "Since language makes things appear, there is no need for the appearance
states that language need not re-present external reality: "Since language makes things appear, there is no need for the appearance
it evokes to correspond with reality" (1990 p. 22). (back)
it evokes to correspond with reality" (1990 p. 22). (back)
14. Donald (1991) notes that "mimesis is fundamentally different from imitation and mimicry in that it involves the invention of
14. Donald (1991) notes that "mimesis is fundamentally different from imitation and mimicry in that it involves the invention of
intentional representations. When there is an audience to interpret the action, mimesis also serves the purpose of social
intentional representations. When there is an audience to interpret the action, mimesis also serves the purpose of social
communication" (p. 169). (back)
communication" (p. 169). (back)
15. Benson et al. (2002) claim Kanzi demonstrates these; perhaps, albeit in a highly restricted manner. Semantic creativity requires
15.Benson et al. (2002) claim Kanzi demonstrates these; perhaps, albeit in a highly restricted manner. Semantic creativity requires
that the whole constructive system be active: a change in quality or kind, not degree. (back)
that the whole constructive system be active: a change in quality or kind, not degree. (back)
16. There is certainly disagreement with this among linguists. Pinker (1994) stays with incremental evolution; Kristeva (1989) agrees
16. There is certainly disagreement with this among linguists. Pinker (1994) stays with incremental evolution; Kristeva (1989) agrees
with the timeline here but suggests that the graphic image preceded the vocal; Hagège (1990) postulates a multiregional language
with the timeline here but suggests that the graphic image preceded the vocal; Hagège (1990) postulates a multiregional language
origin in which speech was discovered in various times and places by humans—thus no first language. (back)
origin in which speech was discovered in various times and places by humans—thus no first language. (back)
17. This section is necessarily a condensation of ideas better developed elsewhere (Nixon, 2006). (back)
17. This section is necessarily a condensation of ideas better developed elsewhere (Nixon, 2006). (back)
18. "Myth is a form of poetry which transcends poetry in that it proclaims a truth; a form of reasoning which transcends reasoning in
18. Myth is a form of poetry which transcends poetry in that it proclaims a truth; a form of reasoning which transcends reasoning in
that it wants to bring about the truth it proclaims; a form of action, of ritual behaviour, which does not find its fulfillment in the act
that it wants to bring about the truth it proclaims; a form of action, of ritual behaviour, which does not find its fulfillment in the act
but must proclaim and elaborate a poetic form of myth" (Frankfort & Frankfort, 1946, p. 16). Also see Cassirer, 1946. (back)
but must proclaim and elaborate a poetic form of myth" (Frankfort & Frankfort, 1946, p. 16). Also see Cassirer, 1946. (back)
19. This is not far-fetched as cases of second generation pidgen speakers suddenly speaking in the formal structures of creole
19. This is not far-fetched as cases of second generation pidgen speakers suddenly speaking in the formal structures of creole
indicate (see Bickerton, 1983). (back)
indicate (see Bickerton, 1983). (back)
20. The implied meaning of my book title, The Coil of Time and the Recoil of Memory (1995). (back)
20. The implied meaning of my book title, The Coil of Time and the Recoil of Memory (1995). (back)
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