The Origin of Consciousness in the Breakdown of the Bicameral Mind by Julian Jaynes

Mar 11, 2010 Terence rated it really liked it · review of another edition

Recommended to Terence by: GR friend Jim's review

Shelves: science-general, science-evolution, science-psych-brain-science

I am giving Julian Jaynes’ The Origin of Consciousness in the Breakdown of the Bicameral Mind (The Origin) four stars not because I’ve become a devoted follower of his theory – I haven’t – but because it reflects exactly how I feel about it – I “really liked it.” Jaynes writes in such a commanding manner that you’re helplessly swept along to the end (at which point, you can finally catch your breath and begin to assess what’s just happened). Once he’s determined the correctness of his hypothesis ...more

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May 17, 2007 Bill rated it it was ok

Recommends it for: science fiction buffs

Shelves: pop-science

Coming in a close third after Immanuel Kant's Prolegomena to Any Future Metaphysics That Will Be Able to Come Forward As Science and Beeban Kidron's To Wong Foo, Thanks for Everything! Julie Newmar in the World's Clunkiest Title competition, TOoCitBotBM is surprisingly accessible given the amount of ground it covers. Combining analyses of psychology, archeology, and ancient literature, Jaynes comes up with an astounding hypothesis: early man's mind was nothing like the thing we carry around in o Coming in a close third after Immanuel Kant's Prolegomena to Any Future Metaphysics That Will Be Able to Come Forward As Science and Beeban Kidron's To Wong Foo, Thanks for Everything! Julie Newmar in the World's Clunkiest Title competition, TOoCitBotBM is surprisingly accessible given the amount of ground it covers. Combining analyses of psychology, archeology, and ancient literature, Jaynes comes up with an astounding hypothesis: early man's mind was nothing like the thing we carry around in our skulls today. It was more like that of a modern schizophrenic's, egoless and subject to manipulation by hallucinated gods. This was not a defect. Mass hallucination was an essential tool for early social organization, one that evolved into modern individuated consciousness only as circumstances changed. Perhaps most intriguingly, Jaynes maintains that this variety of consciousness persisted until the dawn of recorded history. So books like the Bible and the Iliad are glimpses not only into different eras, but entirely different modes of human thought. Homer and Moses are as strange to us as Martians.

As fascinating as Jaynes' ideas may be, it's not clear what we're supposed to do with them. Even at its most specific, his hypothesis is wholly unfalsifiable, and the supporting data, while extensive, is hard to evaluate. The lay reader has to take Jaynes' word for it when he uses linguistic evidence from ancient Greek to claim that somatic metaphors in the Iliad should be interpreted literally, or draws detailed inferences from the size of eye sockets in ancient Mesopotamian statues. Despite the even scholarly tone, Jaynes often sounds like a crank, though it's not clear if it's his scholarship that's at fault or the fact that his thesis is just too marijuana-friendly.

This book's weirdness, however, is an essential part of its continued popularity. Like C.G. Jung, Jaynes has a mystical appeal. He explores the spooky intersection of madness, consciousness, and the ancient world in a scientific theory that accounts for gods and oracles without wholly explaining them away. Perhaps it's best to approach "Origin" as a masterfully detailed work of science fiction (where "Julian Jaynes" is a pseudonym for Jorge Luis Borges). Bicameral breakdown or no, human consciousness had to have an origin somewhere, and a meditation on where that origin might lie makes for heady reading. ...more

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Oct 04, 2016 peiman-mir5 rezakhani rated it really liked it · review of another edition

Shelves: علم-و-دانش, فلسفه

دوستان گرانقدر، بدون تردید کتابی مشابه این کتاب را با چنین موضوعِ کارشناسی شده و البته چالش برانگیز، پیدا نخواهید کرد
فصل های ابتدایی تا میانه های کتاب، بیشتر حول شرح و توضیح در موردِ «ذهن دوجایگاهی» چرخیده و البته مثالهای بسیار جالبی در خصوص این موضوع بیان کرده است و به نوعی اثبات نموده که در هزاره های پیش و در دوران باستان، مغز انسانها دارای دو بخش با عملکرد متفاوت بوده است که یکی مربوط به زبان گفتگو و سخن گفتن و تصمیم گیری بوده و دیگری مربوط به فرمان برداری از هرچیزی که تصور میکردند که از آنه دوستان گرانقدر، بدون تردید کتابی مشابه این کتاب را با چنین موضوعِ کارشناسی شده و البته چالش برانگیز، پیدا نخواهید کرد
فصل های ابتدایی تا میانه های کتاب، بیشتر حول شرح و توضیح در موردِ «ذهن دوجایگاهی» چرخیده و البته مثالهای بسیار جالبی در خصوص این موضوع بیان کرده است و به نوعی اثبات نموده که در هزاره های پیش و در دوران باستان، مغز انسانها دارای دو بخش با عملکرد متفاوت بوده است که یکی مربوط به زبان گفتگو و سخن گفتن و تصمیم گیری بوده و دیگری مربوط به فرمان برداری از هرچیزی که تصور میکردند که از آنها بزرگتر و نیرومندتر است و به اصطلاح "خدا" بوده است
حالاتی که این پژوهشگر بزرگ، در این کتاب بیان نموده، اگر امروزه ما در اطرافیان و در جامعه چنین رفتاری را مشاهده کنیم، اولین چیزی که به ذهنمان میرسد این است که: شخص مورد نظر مبتلا به بیماری «اسكيزوفرنی» میباشد..یعنی با خودش سخن گفته و صداهایی میشنود و با موجودات خیالی گفتگو کرده و بدتر از همه از آن موجود خیالی دستور گرفته و او را پرستش میکند
و امّا مهمترین برداشت از این کتاب به نظر من این است که: کسانی که غالباً گوسفند چران و شتر چران بوده اند و همیشه در بیابان و کوه و دشت زمان زیادی را در تنهایی سپری میکردند و گوشه گیر نیز بودند و به یکباره شروع به بیان توهماتشان کردند و گفتند: «ما پیامبر هستیم» و یا «ما از جانب خداوند مأمور شده ایم تا شما را راهنمایی و رستگار کنیم».. بدون تردید دارای «ذهن دوجایگاهی» بوده و در نهایت به روان گسیختگی رسیده بودند... و از نظرِ علمی نیز میتوانیم دریابیم که این مدعیان پیامبری و پیغمبری چه دلایلی داشته که خودشان را نسبت به سایرین برتر دانسته و تصور میکردند که یک تکلیف بر دوش آنهاست که دیگران را به سوی آنچه در ذهنشان میگذرد راهنمایی کنند... و در نهایت این موجودات بیمار که عده ای آنها را امروزه به نام «پیامبر» یا «پیغمبر» میشناسند، تا آنجایی پیش میروند که فرمان قتل و کشتار و جهاد در راه خدای موهومی که در توهماتشان با او و یا فرشتگانش سخن میگویند، صادر نموده و توهماتشان لطمه هایی به انسانیت میزند که تا به امروز اثراتش بر روی زمین و بخصوص در کشور عزیزمان ایران دیده میشود
عزیزانم، مطمئن باشید که از خواندنِ این کتاب پشیمان نمی شوید

امیدوارم این ریویو برای دوستانِ خردگرا، مفید بوده باشه
«پیروز باشید و ایرانی»
...more

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Jan 19, 2010 Manny rated it liked it

Either a work of unparalleled genius, or completely out-to-lunch loopy. No one, not even Richard Dawkins, appears quite certain which description to apply.

____________________________________

There are surprising resonances between Jaynes's ideas and those proposed by Feyerabend in Chapter 16 of Against Method. I was particularly struck by the following passage (italics as in original):

The transition from [the Homeric/archaic Greek view of the world] to [the classical Greek view of the world] thu

Either a work of unparalleled genius, or completely out-to-lunch loopy. No one, not even Richard Dawkins, appears quite certain which description to apply.

____________________________________

There are surprising resonances between Jaynes's ideas and those proposed by Feyerabend in Chapter 16 of Against Method. I was particularly struck by the following passage (italics as in original):

The transition from [the Homeric/archaic Greek view of the world] to [the classical Greek view of the world] thus introduces new entities and new relations between entities (this is seen very clearly in painting and statuary). It also changes the concept and the self-experience of humans. An archaic individual is an assemblage of limbs, connections, trunk, head, neck, (s)he is a puppet set in motion by outside forces such as enemies, social circumstances, feelings (which are described and perceived as objective agencies): 'Man is an open target of many forces which impinge on him, and penetrate his very core'. He is an exchange station of material and spiritual, but always objective, causes. And this is not just a 'theoretical' idea, it is a social fact. Man is not only described in this way, he is depicted in this way, and he feels himself to be constituted in this manner. He does not possess a central agency of action, a spontaneous 'I' that produces its own ideas, feelings, intentions, and differs from behaviour, social situations, 'mental' events of [the Homeric/archaic view]. Such an I is neither mentioned nor is it noticed. It is nowhere to be found within [the Homeric/archaic view]. But it plays a decisive role within [the classical view]. Indeed, it is not implausible to assume that some outstanding peculiarities of [the classical view] such as aspects, semblances, ambiguity of feeling enter the stage as a result of a sizeable increase of self-consciousness.

Oddly enough, Feyerabend makes no reference to Jaynes, despite the fact that the third edition, which I am reading, was published in 1990, 14 years after Jaynes.
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Jul 26, 2015 mohsen pourramezani rated it it was amazing · review of another edition

Shelves: psychology, favorites

فرضیهی کلی کتاب این است که انسانهایی که حدود ده هزار تا چهار هزار سال پیش از میلاد زندگی میکردند دارای آگاهی نبودند و ذهنی دوساحتی داشتند. انسانهای اولیه مانند بیماران اسکیزوفرنیک صداهایی میشنیدند که به آنها امر و نهی میکرد و این صداها کارکرد همان آگاهی را داشت. پس از تغییراتی مانند به وجود آمدن خط و... این ذهن دوساحتی فروپاشید و آگاهی جای آن را گرفت

کتاب خیلی خوبی بود. از دستهی کتابهای مغز شخم زننده همراه با لذتِ یادگیری ...more

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Dec 17, 2013 Erik Graff rated it it was amazing · review of another edition

Recommends it for: everyone

Recommended to Erik by: Linda Sue Harrington

Shelves: psychology

This was one of the most stimulating and important books I've ever encountered by a psychologist. Although flawed in some important respects, it is profoundly provocative, suggesting areas for further speculation and research not only in psychology, but also in the cultural anthropology of religions.

The primary flaw of Jayne's work is his literary evidence for the claim that humans didn't develop reflective consciousness until ca. 1000 BCE. He relies too much on the earlier texts of the Iliad fo ...more

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Jun 22, 2007 Eric rated it it was amazing

Recommends it for: The Ancient Greeks

Shelves: poetry, science-fiction

Synopsis: "Consciousness" is a skill wherein people create a mental world analogous to the physical world in order to attempt hypothetical solutions to novel problems. This skill was developed over thousands of years, following the collapse of an earlier system for responding creatively to unique stimuli. This system, dubbed "the Bicameral Mind" involved the right hemisphere of the brain generating solutions and communicating them to the acting left hemisphere using language as the encoding syst ...more

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Jul 18, 2012 Leigh Jackson rated it it was amazing

Shelves: evolution, epistemology, philosophy-of-mind, psychology, reviewed

Impressive, beautiful, amazing, and totally wrong. Rivals Leibniz for elegant incorrectness.

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Jul 29, 2015 Taka rated it it was amazing

Shelves: 2-nonfiction-you-must-read, 2015, nonfiction

Amazing--

Reading The Iliad and the Old Testament of the Bible, I've always wondered about one distinctive feature they both share: an utter lack of interiority, of introspection by the characters. I brushed it aside as the literary style of the times in which they were composed (orally and then textually), but Julian Jaynes has quite a different take: the characters—like the rest of their contemporaries—were not conscious at all.

This claim alone was enough reason to pick this book up. His thesis ...more

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Jul 05, 2015 Richard rated it really liked it

Shelves: h-reviews, d-mind

Here's an idea: what if consciousness - self-awareness, the 'I' and that private inner 'space' it seems to inhabit - is no emergent phenomenon, result of millions of years of brain evolution, but a purely cultural one derived from language, via metaphor, and which didn't appear sometime back in the Pleistocene, but recently (very recently, around 1200 BC in Julian Jaynes' estimation)?

As ideas go, it's a corker. By that date we were already tilling fields and founding the first cities, the Pyrami Here's an idea: what if consciousness - self-awareness, the 'I' and that private inner 'space' it seems to inhabit - is no emergent phenomenon, result of millions of years of brain evolution, but a purely cultural one derived from language, via metaphor, and which didn't appear sometime back in the Pleistocene, but recently (very recently, around 1200 BC in Julian Jaynes' estimation)?

As ideas go, it's a corker. By that date we were already tilling fields and founding the first cities, the Pyramids had been built and the Iliad written - all by non-conscious human beings according to Jaynes. He was no crank though: graduate of Yale and lecturer at Princeton, the nature of consciousness was the lifelong focus of his work as an ethologist. His theory was presented at a meeting of the American Psychological Society in Washington DC (admittedly to a mostly nonplussed audience) and The Origin of..., published in 1976, was runner-up in the USA's National Book Awards' nonfiction category a couple of years later. His theory rests on the brain's division into two hemispheres: earlier than around 1200 BC, instead of the introspective thinking familiar to us today, the right hemisphere solved problems non-consciously, passing on its instructions to the left where they were experienced as hallucinations (particularly auditory hallucinations) which the people themselves interpreted as the voices of gods. The gods, in other words, seemed entirely real to them and directed their lives; the resulting societies were authoritarian, rigidly stratified and stable, almost like those of social insects (think Ancient Egypt). In the Near East though, around Jaynes' critical date, this 'bicameral' mentality broke down due to demographic (and other) stresses, and was gradually replaced by the self-aware modern mind; the resulting societies, this time, were composed of true individuals.

This book is in three parts: the first outlines the theory, the second examines the evidence and the third considers possible vestiges of the bicameral mind still around today; and if all this sounds like Velikovsky or von Daniken, well it isn't exactly. In Jaynes' case the most common reaction, from academics in particular, has been a sort of head-scratching bafflement. I think this is at least partly because The Origin is beautifully written - even its trickiest ideas are explained simply, clearly, and in prose which a lot of good fiction writers would envy. What criticism there has been has focused mostly on the extraordinary timescale involved, and on Jaynes' interpretation of the Iliad - and anyone interested in Mesopotamian archaeology, or who knows the Iliad well (or the Old Testament, or the Epic of Gilgamesh) will soon see why.

I can't help wondering, too, how much of the scepticism is a gut-reaction to Jaynes' choice of the term 'hallucinations' (a word which comes with a lot of baggage: drug use, mental disorder) and the idea of Achilles and Abraham resembling schizophrenics. There's also the presence of the Julian Jaynes Society which issues newsletters and books defending and promoting the theory, but which has precisely the opposite effect (on me at least): it makes the whole thing look a bit cultish, like Scientology. My own scepticism comes from a different direction altogether though: another implication of this theory is that, if true, it would mean that only human beings are conscious - something I don't believe for a minute. Apes, elephants, cetaceans, corvids and perhaps others all show every sign of self-awareness.

Overall, I'm left with the feeling that this isn't all nonsense, that there's truth lurking at the heart of Jaynes' theory; I thought the first chapter, where he outlines what consciousness is not, what it doesn't do, by far the best - I agreed with every word of that. It's just that, from that starting point, he immediately veered off in a direction very different from the one I would have gone in. It's still, though, as thought-provoking a read as I've come across for some time. ...more

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Jul 31, 2016 Alireza Sahafzadeh rated it it was amazing · review of another edition

Shelves: philosophy

مدت زمان زیادی برای خواندن این اثر صرف کردم از آذر نود و چهار تا مرداد نود و پنج ، سه جلد که هر کدام نزدیک به دویست صفحه بود اما دویست صفحه ای که صفحه اش دنیایی از از گفتنی ها در خود داشت جلد اول در شرح آگاهی و بررسی زبان و جایگاه آن در مغز انسان با انبوه مثالها ، جلد دوم بررسی مفهوم دوجایگاهی بو.دن ذهن انسان در هزاره منتهی به میلاد مسیح و چگونگی گذر به آگاهی و در جلد سوم بررسی اشکال مختلف حضور خاطره ی دوجایگاهی در ذهن بشر امروزی از شعر و موسیقی تا حالات بیماران اسکیزوفرنی در مجموع بسیار کتاب پر ...more

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Feb 13, 2009 George rated it it was amazing

This book is actually comprised of three books. Jaynes had intended on writing four separate books, but wound up putting three of them together into one. He was to write the fourth book later, but never got around to it before passing away, which is a shame since I think he's onto something.

Book 1: "The Mind of Man".

Originally published in 1976 and quite controversial, Jaynes posited that human consciousness is a relatively recent trait of humans occurring around 3000 to 3500 years ago. Origin This book is actually comprised of three books. Jaynes had intended on writing four separate books, but wound up putting three of them together into one. He was to write the fourth book later, but never got around to it before passing away, which is a shame since I think he's onto something.

Book 1: "The Mind of Man".

Originally published in 1976 and quite controversial, Jaynes posited that human consciousness is a relatively recent trait of humans occurring around 3000 to 3500 years ago. Origin (as I will refer to it henceforth) touches on history, philosophy, psychology, linguistics, and anthropology. A few other "ologies" are thrown in for good measure too.

The introduction which is called "The Problem of Consciousness"challenges all theories which mankind has used to ascribe consciousness as an innate part of man and to try and say what consciousness actually is: consciousness as a property of matter, consciousness as a property of protoplasm, consciousness as the natural outcome of learning, and consciousness as a metaphysical imposition just to name a few. He meticulously explains why these views may not be true. For example (a weak one), he states, regarding consciousness as learning:

  "And hence a third solution, which states that consciousness began not with matter, nor at the beginning of animal life, but at some specific time after life had evolved. It seemed obvious to all the active investigators of the subject that the criterion of when and where in evolution consciousness began was the appearance of associative memory or learning. If an animal could modify its behavior on the basis of its experience, it must be having an experience; it must be conscious".

In the first chapter of Book 1 called "The Consciousness of Consciousness". This chapter is quite like the introduction, but instead of trying to work through all the things that people have used to describe consciousness as an unquestionable requirement in humans, he takes the reader on a quest to discover just how many of the things we do day-to-day are not conscious activities no matter how mentally involved they may be. Just as the introduction did he has sections such as: "Consciousness Not Necessary for Concepts", "Consciousness Not Necessary for Learning", "Consciousness Not Necessary for Thinking" and my personal favorite "Consciousness Not Necessary for Reasoning".

A few small excerpts from, Consciousness Not Necessary for Reasoning: "Reasoning and logic are to each other as health is to medicine, or --- better --- as conduct is to morality..." "...Logic is how we ought to think if objective truth is our goal --- and the everyday world is very little concerned with objective truth..." "...My point here is that for such natural reasoning to occur, consciousness is not necessary. The very reason we need logic at all is because most reasoning is not conscious at all".

Then he presents an example: "A boy having observed on one or more past occasions that a particular piece of wood floats on a particular pond, will conclude directly in a new instance that another piece of wood will float on another pond. There is no collecting together of past instances in consciousness, and no necessary conscious process whatever when the new piece of wood is seen directly as floating on a new pond. This is sometimes called reasoning from particulars, and is simply expectation based on generalization..." "...Such reasoning is the structure of the nervous system, not the structure of consciousness".

As a juxtaposition against the introduction where we were told what consciousness is not a property of, this section gets you prepared to accept that many of the things that we view as indicators of consciousness are in fact completely non-conscious activities. My favorite quote from this chapter is regarding reason and logic: "Surely, we exclaim, this cannot be true of the highest processes of intellectual thought! Surely there at last we will come to the very empire of consciousness, where all is spread out in a golden clarity and all the orderly processes of reason go on in a full publicity of awareness. But the truth has no such grandeur. The picture of the scientist sitting down with his problems and using conscious induction and deduction is as mythical as a unicorn".

Chapter 2 is called "Consciousness" and he focuses on language, specifically written language, as being a requirement for the the start of consciousness in humans. The very first section of this chapter is about metaphor and how most of the words in any language, if you dig far back enough started out as metaphors. Essentially, when new concepts are introduced, the best way to convey the new concepts is via metaphor. He provides a series of examples and then works up to the idea that metaphor is really the "language of the mind". As he progresses he becomes more specific about language and how the concepts of "I" and "me" fit into our existing experience with consciousness. There is a lot of bouncing back and forth between the history of languages and human consciousness today with the linking entity being metaphors.

It is in the third chapter that we start getting to why he supposes that consciousness arose in humans 3000 to 3500 years ago when written language first began to appear. He starts by using Homer's The Illiad as some of his supporting evidence: "There is in general no consciousness in the Illiad. I am saying 'in general' because I shall mention some exceptions later. And in general therefore, no words for consciousness or mental acts". He uses the lack of internal motivation in all characters as some evidence. The characters are only made to do things at the whim of the gods: "When, toward the end of the war, Achilles reminds Agamemnon of how he robbed him of his mistress, the king of men declares, 'Not I was the cause of this act, but Zeus, and my portion, and the Erinyes who walk in darkness: they it was in the assembly put wild ate upon me on that day when I arbitrarily took Achilles' prize from him, so what could I do? Gods always have their way.' (19:86-90). And that this was no particular fiction of Agamemnon's to evade responsibility is clear in that this explanation is fully accepted by Achilles, for Achilles is also obedient to the gods".

Just after this point, Jaynes finally gets to the meat of the theory behind Origin. He suggests that the point of view that all men in the Illiad are driven by "the gods" and no sense of individual motive at all was not a mere poetic device. Instead he suggests that at this point in human development most humans were in fact experiencing visual and auditory hallucinations which they perceived as gods. These hallucinations were essential to humans at this time to allow them to function day to day. To give them guidance and structure. This is what he calls the Bicameral mind: "In distinction to our own subjective conscious minds, we can call the mentality of the Myceneans a bicameral mind. Volition, planning, initiative is organized with no consciousness whatever and then 'told' to the individual in his familiar language, sometimes with the visual aura of a familiar friend of authority figure or 'god', or sometimes as a voice alone. The individual obeyed these voices because he could not 'see' what to do by himself".

The purpose of the auditory and visual hallucinations, according to Jaynes, has a physiological basis. His point is that the vastly larger number of neurons firing on either side of the brain need some efficient way to communicate information to the other hemisphere over the small bridge between them. After explaining the power of auditory stimuli and how it cannot be shut out, especially if emanating from within and then moving onto auditory and visual hallucinations, he suggests that these experiences are the communications protocol between both halves of the brain.

If you look at it from the perspective of computers, Jaynes suggests that hallucinations are a form of data compression for both halves of the brain to exchange information. Or at least they were, for the bicameral man. This need became superfluous when consciousness began and humans started functioning as individuals. He doesn't believe this happened right away and suddenly everyone was conscious. He believes that this happened over a long period of time and that there are still lingering elements of bicameralism in humans.

After making this bold statement, he then walks through a few assumed counter-responses and provides his answer why he believes these arguments against him are incorrect. At one point in the chapter he also points to the greek gods in the Illiad and their limitations. They are not supernatural. They are limited by the laws of the natural world. They cannot create anything out of nothingness. They are not at all like the Hebrew god.

The remainder of book one clarifies the rest of his reasoning as to why he came to his conclusion about humans living without consciousness. He writes more on the origins of language, the experience of modern day schizophrenics, his views on how and when language arose, the development from crude burial rituals to religions and then eventually when and why consciousness happened in humans.

I enjoyed book one a lot. Partially because it pokes holes in well established and very sound beliefs, but also because it's a fascinating prospect and fairly well thought out. If only there was more room in the review to write about how good this book is.
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Nov 10, 2011 Jrobertus rated it it was amazing

Shelves: reallygoodbooks

I have read this book several times. His hypothesis about the acquisition of modern linguistic consciousness is controversial and probably wrong in detail. However, it is very thought provoking, gorgeously written, and is the clearest statement of the uniqueness of the human mind that I have read. Jaynes is (was) a true scholar. He taught himself Greek so he could investigate the nuanced differences in temperament between the Iliad and the Odyssey as part of his analysis of the evolution of mode ...more

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Apr 18, 2014 Kayson Fakhar rated it it was amazing

"It is one of those books that is either complete rubbish or a work of consummate genius, nothing in between!"
Richard Dawkins

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Jul 23, 2007 Kate rated it it was amazing

Shelves: nonfiction, own-currently

I did read this book, or at least part of it, but really I just put it on here to impress people.

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Apr 01, 2016 Kristina rated it it was amazing

Shelves: loved-em, non-fiction, library-book, my-book, social-sciences, religion-and-philosophy, psychology

O, what a world of unseen visions and heard silences, this insubstantial country of the mind! What ineffable essences, these touchless rememberings and unshowable reveries! And the privacy of it all! A secret theater of speechless monologues and prevenient counsel, an invisible mansion of all moods, musings, and mysteries, an infinite resort of disappointment and discoveries. A whole kingdom where each of us reigns exclusively alone, questioning what we will, commanding what we can. A hidden her

O, what a world of unseen visions and heard silences, this insubstantial country of the mind! What ineffable essences, these touchless rememberings and unshowable reveries! And the privacy of it all! A secret theater of speechless monologues and prevenient counsel, an invisible mansion of all moods, musings, and mysteries, an infinite resort of disappointment and discoveries. A whole kingdom where each of us reigns exclusively alone, questioning what we will, commanding what we can. A hidden hermitage where we may study out the troubled book of what we have done and yet may do. An introcosm that is more myself than anything I can find in a mirror. This consciousness that is myself of selves, that is everything, and yet nothing at all—what is it?
And where did it come from?
And why?

So begins Julian Jaynes’s eloquently written and fascinating book The Origin of Consciousness in the Breakdown of the Bicameral Mind. Very few books delight and intrigue me the way this one has. I was (and still am) blown away by the theory of consciousness that Jaynes presents, and its implications regarding mankind’s history and future. Just wow.

Jaynes disagrees with the idea that consciousness is a product of animal evolution, but instead cites scientific studies, archaeological evidence and a close examination of ancient texts such as the Illiad and the Old Testament to offer an alternative theory of consciousness: it was a gradual, learned response to catastrophic events of 3000 years ago. Ancient men were not conscious and did not think the way we do. They could not introspect nor think for themselves. Instead they relied upon auditory hallucinations which were produced by the brain’s right hemisphere. These voices were considered gods who spoke directly to people and told them what to do in times of stress or uncommon, unusual situations. This ancient mentality is called the bicameral mind. Jaynes lays out the evidence to support his theory in this 450+ page book (which he charmingly refers to as “this essay”) by first exploring what consciousness is not and the origin of civilization, then turning to in depth examinations of archaeological records. The last section in the book deals with the vestiges of bicamerality in the modern age.

I’m not really going to pick apart the book and discuss what impressed me the most because I can’t. The whole book is absolutely fascinating and presented me with a completely new perspective on history, religion, science, and psychology. I have a million post-it notes stuck to the pages because on almost every page is something that made me have a “holy crap!” moment. This is one of those books that I will have to read a couple of times to truly take it all in. Which is probably why this review will not do this mind-blowing book justice—I finished this book almost a week ago and I’m still thinking about it. While Book I (“The Mind of Men”) defines consciousness and explores the evidence of bicamerality, Book II (“The Witness of History”) discusses the beginning of consciousness and the causes of the breakdown of the bicameral mind. Specific citations from the Old Testament which show mankind grasping for answers from the now (mostly) absent gods make me want to go buy an excellent (linguistically accurate) translation of the Old Testament and read it to find evidence myself of this breakdown of the bicameral mind.

After looking over historical events of the past 3000+ years, one of Jaynes’s conclusions is: humans are still searching for authorization, for that voice of absolute truth, for the gods. Religion and science, Jaynes argues, have only recently been portrayed as enemies. However, both are ways of searching for divine certainties: “If we would understand the Scientific Revolution correctly, we should always remember that its most powerful impetus was the unremitting search for hidden divinity…without this religious motivation, science would have been mere technology, limping along on economic necessity…The real chasm was between the political authority of the church and the individual authority of experience. And the real question was whether we are to find our lost authorization through an apostolic succession from ancient prophets who heard divine voices, or through searching the heavens of our own experience right now in the objective world without any priestly intercession” (435). When our search for god/divine truth is frustrated, we turn to substitutions: astrology, meditation, pseudosciences (scientology and UFOs), drugs, among other practices. Modern science, he says, can also be susceptible to quasi-religious tendencies (that is, portraying itself as the divine/absolute truth). He calls these “scientisms” as and they possess these characteristics: a rational splendor that explains everything, a charismatic leader or succession of leaders who are highly visible and beyond criticism, a series of canonical texts which are somehow also outside normal scientific scrutiny, certain gestures of idea and rituals of interpretation and a requirement of total commitment. Nineteenth century Medical Materialism and Marxism are two examples he cites as scientisms.

The Origin of Consciousness in the Breakdown of the Bicameral Mind was published in 1976, and I am amazed that it is not more mainstream. I feel as if high school and college cheated me by not throwing this book at me and making me read it. It is controversial (still) because if flies in the face of accepted theories and truisms. However, Jaynes writes so persuasively and his evidence is so astounding that one has to—at the very least—entertain the possibility that his theory is correct. Even if, in the end, the idea of consciousness as a learned behavior is rejected, it’s still necessary to re-examine the idea of consciousness and historical motivations. And it’s never a bad idea to re-examine your mostly closely held beliefs.

The very notion of truth is a culturally given direction, a part of the pervasive nostalgia for an earlier certainty. The very idea of a universal stability, an eternal firmness of principle out there that can be sought for through the world as might an Arthurian knight for the Grail, is, in the morphology of history, a direct outgrowth of the search for lost gods in the first two millennia after the decline of the bicameral mind. What was then an augury for direction of action among the ruins of an archaic mentality is now the search for an innocence of certainty among the mythologies of facts (446).

...more

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Oct 20, 2014 Barry King rated it it was amazing

I'm giving this one five stars not because I agree with it, but because it is so unique and remarkable. It's important to understand that "consciousness" to Jaynes is nothing like perception, but strictly a type of subjective deliberation that we associate with reasonableness, debate, and so on, the stuff that makes modern life: the ability to enter into agreements, law versus appeal to authority, and so on. His contention is that mankind's idea of thought was a different beast three thousand ye I'm giving this one five stars not because I agree with it, but because it is so unique and remarkable. It's important to understand that "consciousness" to Jaynes is nothing like perception, but strictly a type of subjective deliberation that we associate with reasonableness, debate, and so on, the stuff that makes modern life: the ability to enter into agreements, law versus appeal to authority, and so on. His contention is that mankind's idea of thought was a different beast three thousand years ago, and that the kind of experience of reality that this kind of thinking ran on was what we would now characterize as hallucinogenic, inspired, and beyond the control of the thinker.

I've returned to the book after having put it down for a quarter century, and I'm glad I did. Reading the (very readable, despite the ridiculous title) book again, I was left with the feeling that there is a kernel of truth here, that in Jaynes' attempt to be universal, he never quite strikes directly. If anything, he suffers from an excess of classical education, in that he has, unconsciously (if I can be so crass as to use the term in this context), fallen into the fallacy of believing that civilization progresses in a unified fashion towards greater complexity and urbanity. Like futurists and historians alike, he does not seem to take into account that cultural transmission is uneven even in the smallest populations, and that the theory he puts together can't be extended globally in any way.

However, I don't think anyone with the slightest tinge of cynicism can read the Old Testament and not be struck with the degree to which Abraham and many of the prophets resemble schizophrenics in the full florid expression of their disease, and Jaynes draws many parallels between schizophrenia and the "bicameral mind" he attempts to isolate and describe. Drawing on archaeological evidence and making a very good case of it, he shows how this other state of mind, where gods spoke and men found themselves obeying unconsciously (in the same way that we unconsciously brush our teeth or go about our habitual routine without deliberation) the demands of what would later be characterized as religion. His case that religion as we know it now is the attempt to capture in legal code a way of thinking that came naturally to the residents of Greece, Mesopotamia, the Levant, and the region. He captures how religions at the time slowly felt the pang of losing their gods and relying more and more on written dogma, oracular mechanisms, and the like.

And that's what makes this book particularly interesting, is how convincing a picture he builds. Certainly, there is a lot to digest, but somehow, I'm left with the "gut" feeling that he's onto something, and while he's wrong in the generalization of the narrative, there is a genuine understanding of the changes that come to the average or prevalent mindset as it grows out of a monoglot, heavily habituated state into something more ritualized, then onto true deliberation and negotiation, which brings us into the modern era. It's easy to relax into this idea and see the transformation of (admittedly very western ideas of) civilization from a superstitious, god-laden, tribal past into a time of abstract thought and precedent-based legal tradition in the modern nation-state.

And yet, I think of chimpanzees exercising deceit and propaganda, and feel he's missed something very fundamental. Somewhere between the two, though, I think the book helps the reader understand an earlier age. ...more

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Francesca Forrest I got your recommendation, and after reading this review, yes, I'll definitely put it on my to-read list (which seems like consigning it to a never-to ...more
Oct 21, 2014 04:23AM

Barry King I think he's more hidebound by his education than by his desire. He sticks to the mediterranean culture because that's all he was taught in his classi ...more
Oct 24, 2014 02:26AM

Jan 07, 2013 Keith Swenson rated it really liked it

I must fall back on description of the book given by someone else: it is "either complete rubbish or the work of a consummate genius ... nothing in between."

Gave the book 4 stars because it is one of those books that really makes you think about everything.

What Jaynes does do is to look at the periods of history and identify a pattern of psychological differences over time by analyzing the writing left to us by those people. He sees a rather distinct change happen about 1000 BCE in the middle e I must fall back on description of the book given by someone else: it is "either complete rubbish or the work of a consummate genius ... nothing in between."

Gave the book 4 stars because it is one of those books that really makes you think about everything.

What Jaynes does do is to look at the periods of history and identify a pattern of psychological differences over time by analyzing the writing left to us by those people. He sees a rather distinct change happen about 1000 BCE in the middle east (other times in other parts of the world). He sees that trend as part of a cultural-psychological arc that extends across history in several stages: the "Enlightenment" as a more recent development in this trend.

The idea is so wacky: that the pyramids were built by unconscious people; that consciousness is a behavior that you learn from others in the your culture. I would imagine an unconscious person as wandering around as if in a dream. Jaynes' definition of consciousness might better be termed 'meta-consciousness': being aware that you are aware. The biggest flaw in the book is to call this property "consciousness" because it grates against the pop-psychology notion of consciousness. Had he invented a word (e.g. "grok") the book might be easier to discuss. Even with that, I can't say that I "believe" or even "agree" with his central thesis -- it is just too sketchy.

If you can get past this limitation, there are undeniable truths in the book that explain things that few have tried to explain. Why did so many major cultures trace their roots back to around 600BC? Why did the Oracle at Delphi persist as an institution for 1000 years with the region's smartest people visiting it regularly. There are so many beginnings at that time period that it is only natural to ask: what really changed at that time? And what is it that has really changed since then? I keep thinking of Monte Python's "Life of Brian" where they depict a time when prophets and miracle workers were a daily occurrence.

There is no doubt that members of our modern cultures think about the world in a vastly different way than people did a few thousand years ago. Jaynes attempts to plot the course of that change, and show evidence from writing at different times in history. There is certainly no question that people today think about the world the way we do because we learned it from our culture. How then does a culture change from believing in demons and gods in everything around, to a more rational view of the world? It probably didn't happened the way that Jaynes describes it, but then there still is always a chance that he is right. There is at least a germ of truth in what he says.

It is not an easy read, and draws on a hefty understanding of ancient history. Yet, it is one of those "mind blowing" books that may change your view of some things forever. I feel certain, that some future philosopher will work out actual course of such social/psychological development, and that work will no doubt cite Julian Jaynes as one of the initial sparks of innovation in that direction. ...more

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Aug 28, 2015 Bethany rated it liked it

Shelves: other-nonfiction

A remarkable book, even if it's crazy. It's already been reviewed and critiqued in far more detail then I shall. Instead I'll summarize the book with a passage therefrom:

"I have endeavored in these two chapters to examine the record of a huge time span to reveal the plausibility that man and his early civilizations had a profoundly different mentality than our own, that in fact men and women are not conscious as are we, were not responsible for their actions, and therefore cannot be given the c A remarkable book, even if it's crazy. It's already been reviewed and critiqued in far more detail then I shall. Instead I'll summarize the book with a passage therefrom:

"I have endeavored in these two chapters to examine the record of a huge time span to reveal the plausibility that man and his early civilizations had a profoundly different mentality than our own, that in fact men and women are not conscious as are we, were not responsible for their actions, and therefore cannot be given the credit or blame for anything that was done over these vast millennia of time; that instead each person had a part of his nervous system which was divine, by which he was ordered about like any slave, a voice or voices which indeed were what we call volition and empowered what they commanded and were related to the hallucinated voices of others in a carefully established hierarchy. The total pattern, I suggest, is in agreement with such a view. It is, of corse, not conclusive. However, the astonishing consistency from Egypt to Peru, from Ur to Yucatan, wherever civilizations arose, of death practices and idolatry, of divine government and hallucinated voices, all are witness to the idea of a different mentality from our own...the gods were at the same time a mere side effect of language evolution and the most remarkable feature f the evolution of life since the development of Homo sapient himself. I do not mean this simply as poetry. The gods were in no sense 'figments of the imagination' of anyone. They were man's volition. They occupied his nervous system, probably his right hemisphere, and from stores of admonitory and preceptive experience, transmuted this experience into articulated speech which then 'told' the man what to do."

And there you have it. This book probably shouldn't have been the first one I read on this topic. It's tempting for an uneducated bumpkin like me to infer that for some reason he REALLY hated the idea of millennia of mentally developed, psychologically mostly-modern humans living in violent, squalid ignorance and taking ages to develop reason, science, art, and manners...but who knows? ...more

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Mar 23, 2012 Cassandra Kay Silva rated it it was amazing

Shelves: psychology-sociology

I am giving this a five not because I buy into what Jaynes is saying, actually if anything I finished the book still a 100% skeptical about his ideas, but because his approach, his idea and his presentation was actually extremely good. Whether this proves true or not it was still vastly interesting and at least a new way at looking at the evolution of man. I mean when we look at evolution as it is we have to determine SOME point in time where man gained this thing we call consciousness. Some poi ...more

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Dec 04, 2008 Matt rated it really liked it

A mind-fuck of the highest order. A work of polymathemetical genius, probably wrong on many accounts but absolutely original in its approach. Extremely readable, unpretentious prose and probings into one of life's coolest mysteries. You'll never read the Oddessey the same way again, or think about schizophrenia or Ancient Sumeria in the same way. It's speculative power has made many a head spin, I think.

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Feb 19, 2011 Bob Mayer rated it it was amazing

Not for the faint of heart. I had to read it three times (and it's a very big book) in order to grasp the fundamentals of what the author was saying. I actually used this book a lot in writing my Atlantis series where I explored the untapped power of the subconscious mind. If you want to grasp how our brain developed, I highly recommend this book. It's hard to find, but it is out there.

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Jul 13, 2009 Gay Dad420 rated it did not like it

Pure crap - more proof that psychology is only studied by girls who aren't good at anything. Strained pseudo-academic writing that will only be appreciated by the kind of people who think a graduate degree in a liberal art is a good idea.

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Jun 13, 2016 Teo 2050 rated it it was amazing

Shelves: favorites, english, consciousness, by_psychologists, has_index, evolutionary, 16-20_h, sensation-perception, heard, history, neuro, analogy-metaphor, _contents_in_review, xa-h, zaax-h, ze-h, zzz

8h @ 2x. This book presents the theory/hypothesis of bicameralism according to which "the human mind once assumed a state in which cognitive functions were divided between one part of the brain which appears to be 'speaking', and a second part which listens and obeys—a bicameral mind." This was to me new & interesting & I'll have to read more before deciding what to make of it. At the very least the book was structured so pleasantly that I warmly recommend it as entertaining food for tho 8h @ 2x. This book presents the theory/hypothesis of bicameralism according to which "the human mind once assumed a state in which cognitive functions were divided between one part of the brain which appears to be 'speaking', and a second part which listens and obeys—a bicameral mind." This was to me new & interesting & I'll have to read more before deciding what to make of it. At the very least the book was structured so pleasantly that I warmly recommend it as entertaining food for thought regarding [consciousness & introspection, mythology, neuro- & cultural evolution, schizophrenia, etc. (see the contents)]. Fav'd for further exploration.

Relevant quote sometimes attributed to Aristotle:

It is the mark of an educated* mind to be able to entertain a thought without accepting it.

*or post-bicameral? ;)

Contents:
(view spoiler) ...more

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Mar 05, 2013 JJVid rated it it was ok

Shelves: evolution, psychology

In short, Jaynes' theory is highly speculative at best, and intentionally misleading at worst. Jaynes believes that three plus millennia ago humans were, overall, non-conscious automatons similar to Descartes' mechanical animals. There was rationality, there was language (and communication), there was a distinction between "others" and "self", but none of this amounted to what we would call "consciousness". Consciousness, in Jaynes' opinion, did not come about until around the second century B.C In short, Jaynes' theory is highly speculative at best, and intentionally misleading at worst. Jaynes believes that three plus millennia ago humans were, overall, non-conscious automatons similar to Descartes' mechanical animals. There was rationality, there was language (and communication), there was a distinction between "others" and "self", but none of this amounted to what we would call "consciousness". Consciousness, in Jaynes' opinion, did not come about until around the second century B.C. Jaynes spends a good deal of space discussing what consciousness is NOT. Here I believe he errs by taking a single case and generalizing it too far; e.g. Circle, Triangle, Circle, Triangle, Circle, X... what is X? You say Triangle without thought, it was automatic and without thought... thinking, therefore, is non-conscious. What? Just because you can show ONE case where thinking simply is automatic does NOT mean that all forms of thought are relegated to the automatic and non-conscious realm. Over-generalizations like the former are replete within this book, and scientific scrutiny is often left to the wayside and substituted with bold theorizing (read: exceedingly rash speculation).

He says at the close of the first chapter, "unless you are here convinced that a civilization without consciousness is possible, you will find the discussion that follow unconvincing and paradoxical" (47). I found it utterly unconvincing.

In a large portion, Jaynes bases his theory off the anecdotal "evidence" that the earliest known Greek work "The Iliad" was an historical description of the behavioristic actions of seemingly non-conscious men. That there was no description of internal motivations, much less an internal life at all, and that the functionaries of any novel action (aka non-habitual action) was derived from the Gods literally telling the characters to do X is, to Jaynes, evidence that nothing of this sort ever occurred back then. Jaynes believes that the writing of "The Iliad" is definitely NOT a literature device, or an intentional way of conveying a narrative, but is a vivid description of human life at the time it was written. He relies so heavily on "The Iliad" as an historical document that within the text he flat out denies the existence of certain human traits, namely consciousness and introspective deliberation, simply because "The Iliad" made no mention of them. "There is no question of its historical substrate. The Iliad is not imaginative creative literature and hence not a matter for literary discussion. It is history, webbed into the Mycenaean Aegean, to be examined by psychohistorical scientists" (76). I view "The Iliad" as a fictional narrative, Jaynes views it as factual history. Whatever side you tend towards will severely affect your interpretation of this book.

I give Jaynes credit, though, for addressing some very good distinctions between consciousness and functionality. "The actual process of thinking... is not conscious at all and that only its preparation, its materials, and its end result are consciously perceived" (41). We tend to believe that thinking itself if a conscious process, but Jaynes' makes a valid argument that thinking is often automatic -- a result of past experience and learnings (which themselves are not necessarily conscious) -- and that thinking often has no counterpart in reflection; it is more of a reaction. However, like I mentioned before, a single case in favor does not generalize to all.

Jaynes' theory is, by his own admission, speculative and weak. He makes many remarks and caveats warning the reader that "what you are about to read is speculative and my own theory, it is not the orthodox opinion and is not held by most scientists in this particular field" (yes, it's a paraphrase, but he said something almost exactly like this). I thank you, Julian Jaynes, for forewarning me about the unorthodox position from which you are proffering your theories, but I would be remiss if I did not say that I've become wary of even your own belief in this theory since at almost every significant juncture of philosophizing you've felt it necessary to point out the potential and probable ridiculousness of your theorizing. It was a fun speculative adventure, and I won't say that I didn't enjoy your book (I did), but I'll chalk this one up to my "bullshit" category and feel contented that I at least got a good workout of my 'critical thinking' mental muscle. Despite your absurd ideas and wanton neglect of scientific rigor, I enjoyed following you along this delusion. You made some valid points, you forced me to think (albeit in antagonism to yourself), and I leave feeling like I learned something. It wasn't much, but it was something.

It was.... okay. ...more

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Jan 19, 2010 Jim Good rated it really liked it

Shelves: non-fiction, sociology, history, science, religion

Few books are more ambitious in scope than this. The thesis is interesting enough, but becomes mind blowing when taken in the context of the time scale Jaynes proposes. In summary his thesis is:

Consciousness is an outgrowth of language and the structure of the human mind (being bicameral)
The bicameral mind is an evolutionary structure facilitating hallucinogenic voices that became early man’s gods, and allowed for the building of relatively large communities;
Written history shows that in the Few books are more ambitious in scope than this. The thesis is interesting enough, but becomes mind blowing when taken in the context of the time scale Jaynes proposes. In summary his thesis is:

 Consciousness is an outgrowth of language and the structure of the human mind (being bicameral)
 The bicameral mind is an evolutionary structure facilitating hallucinogenic voices that became early man’s gods, and allowed for the building of relatively large communities;
 Written history shows that in the first millennium BC that consciousness was born as the communities became too large to be maintained through the bicameral mind and the gods began to “die”;
 Remnants of the bicameral mind are evident today in hypnotism, schizophrenia, and religion

The book starts by asking the seemingly simple question of what is consciousness and defines it as the ability to think about an conceptual “I” with related memories and an ability to think forward into a more abstract future. Jaynes then takes the definition so offered and notes that language is a necessary tool for the establishment of an inner monologue. An interesting concept and one I have thought about before. How would the brain function without language in which to organize an inner monologue? An interesting concept that I would have liked to hear more on, but Jaynes asks that the reader just accept that the condition is unconscious man living in the moment and guided by right brain hallucinogenic voices that give directions as from the gods.

The most amazing assertion is that the “breakdown” into consciousness occurred after the invention of writing and is therefore evident. He uses the Iliad to illustrate the point. While I will tackle the Iliad again sometime in the future and certainly will do so with a different ear, I won’t be able to undertake the learning of early Greek conjugation to counter his arguments. In this I would be interested in reading further evidence outside the Greek culture as well as linguists take on Jaynes’s interpretations.

The book does everything I’d ask of a book. It asks fundamental questions about the nature of man, challenges my base assumptions and existing paradigms of thought, and provides well reasoned (if not entirely provable) theories that tie together the strings of evidence. The only missing piece is a thorough discussion of what the future holds. Limited to eight paragraphs at the end of the book it is unsatisfying, but that may because Jaynes thought he would write more at a later time.
...more

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Oct 11, 2013 Shelley Ettinger rated it liked it

Interesting ... until it wasn't.

One of the most male-centric books I've ever read. Not only in the relentless use of the male pronoun as generic, which of course it is not, and hey this was well understood by the 1970s. Not only in the near-invisibility of female human beings from most of its pages, even beyond the "man"-stands-for-everyone flaw, which is a deep flaw indeed, but also in the hundreds of pages of consideration of history, culture, case studies, etc. It's as if, with a few brief ex Interesting ... until it wasn't.

One of the most male-centric books I've ever read. Not only in the relentless use of the male pronoun as generic, which of course it is not, and hey this was well understood by the 1970s. Not only in the near-invisibility of female human beings from most of its pages, even beyond the "man"-stands-for-everyone flaw, which is a deep flaw indeed, but also in the hundreds of pages of consideration of history, culture, case studies, etc. It's as if, with a few brief exceptions, women don't exist and never have. But even besides all that, the crazy big thing is that there is no acknowledgement of goddess-centered cultures, of matriarchal societies, no consideration of any evidence from any of that, and since all of that covers most of human history, the 200,000-250,000 years before the move away from hunting and gathering and toward agriculture, this is a major omission indeed. Granted that the book's case is made primarily on the basis of developments since the introduction of agriculture and with it the beginning of what Jaynes calls civilization, that is, the period during and after the changeover from matriarchal to patriarchal social organization, but sheesh, this very fact, that much of the stuff he discusses did in fact take place during this world-historic change, is never even acknowledged let alone explored even though it's highly relevant to everything else he talks about. Sigh.

I nevertheless give it three rather than two stars because it did retain my interest for about three-quarters of the way through, hold my nose at its sexism though I had to. And specifically because I'm fascinated by theories that seek to explain the origin of religion (although again, he ignores the goddess beliefs that had held sway for most of human history, but hey whateva). His essentially neurological explanation is, if not completely compelling or definitively convincing, nevertheless stimulating and original. I'd been meaning to read this book for years and on balance am glad I finally did. ...more

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Jul 13, 2016 Nick rated it it was amazing

Shelves: philosophy, science, history, psychology, 1970s

OMG IS HE A CRANK OR A GENIUS??!

That sentiment seems to be the general consensus. I have no idea what to think of his theory. I know very little about neuroscience, or psychology, and my understanding of history doesn't extend to ancient greek. He also puts forward a number of distinct hypotheses which are logically independent of one another, which complicates things. Anyway, I'm not at all educated enough to know if Jaynes is full of crap or not, but its a really damn cool hypothesis and I'd l ...more

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Feb 08, 2016 David rated it really liked it

Shelves: read-2016

What a thrilling ride. As I'm sure others have written at length, this is highly speculative and, in some ways, rather beyond truly "scientific" interrogation. Short distorted version: we only became conscious extremely late, maybe 2500 to 3000 years ago (and much more recently other places) and that as a result of our people groups growing too large for our "bicameral" minds to preserve the hierarchy. But Jaynes is up front about how speculative this is. And I've already gone too long before me ...more

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Jun 06, 2015 Gary rated it did not like it

His theory is really way out there. I prefer to think that Homer was just made up and not real as all religious books are. Will Durant's "Life of Greece, Story of Civilization, Vol II" irritated me to no end because the first 8 hours or so assumed Homer was based directly on real history. Now there is some truth in Homer, but I figure one can say there is some truth in the bible, but most of it is not historical. Hollywood movies are just as fake and I won't develop a theory based on reality fro ...more

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