For the WIN!
Link to YouTube video
The American Anthropological Association, responding to controversy over a January 12th letter sent to the White House opposing further federal support for open access, has issued a new statement that removes that opposition and embraces a diversity of publishing models moving forward. The Association’s Executive Board announced yesterday:
Acknowledging the Association’s commitment to “a publications program that disseminates the most current anthropological research, expertise, and interpretation to its members, the discipline, and the broader society,” but also the need for a sustainable publication strategy, and building on the Association’s support for a variety of publishing models, the AAA opposes any Congressional legislation which, if it were enacted, imposes a blanket prohibition against open access publishing policies by all federal agencies.
In an equally welcome move, the AAA’s Committee for the Future of Electronic and Print Publishing (CFPEP), the executive committee in charge of making recommendations on how the AAA publishing program should move forward, issued an invitation for commentary.
Anthropological publishing is undergoing rapid change as digital technologies, new forms of presentation, and an increasing desire to move to the free distribution of knowledge unfold. Whether existing models of publishing can be sustained is questionable. The AAA is currently assessing its own publication program and seeking to understand how that articulates with the wider realm of anthropological publishing. We need to understand current and emerging trends in the dissemination of knowledge so we can position the AAA to support its members in their intellectual activities.
The AAA Blog highlighted two video-taped sessions from the annual meeting in Montreal sponsored by CFPEP. Available through Vimeo, the first session addresses Core Services of the AAA Publishing Program and the second Sustaining the Future of AAA Publishing.
The new AAA statement from the Executive Board has its strong and its weak points. On the weak side, opposing a “blanket prohibition against open access publishing policies” does not exactly embrace open-access publishing. It does not even support the current federal position, that federally-supported research carries obligations of “preservation” and “public access.” This policy is generally enacted through creating open-access publications hosted by the federal government twelve months after federally-funded research is published in a peer-reviewed journal.
On the positive side, the AAA does emphasize the importance of a diversity of publishing models moving forward, balanced with the need to have a “sustainable publication strategy.” The Association also recognizes the need to be vigilant about “proposed legislation that aims to limit dissemination of research, and that may disproportionately protect private over public interests.”
On November 3rd, 2011, The White House’s Office of Science and Technology Policy put out a call for public comment on Public Access to Scholarly Publications. A central aim of this review was to seek further guidance on “expanding public access to federally funded peer-reviewed scholarly articles.”
On January 12th, 2012, the American Anthropological Association took a firm stance against any further expansion of public access to research. In a letter submitted to the White House, and signed by Executive Director William Davis III on behalf of the Association, the AAA argues that there is already broad scholarly access to published research, and that a move to an open-access model would cripple the Association’s ability to publish its journals. Hence, “no federal government intervention is currently necessary.”
Three points of the letter will likely provoke controversy among the members of the American Anthropological Association.
First, many will dispute Davis’ implicit definition of the relevant “public” in the AAA January 12th letter. In the opening paragraphs, there is mutual agreement about “enhancing the public understanding” and reaching “those in the public who would benefit from such knowledge.” But Davis’ definition of “public” changes dramatically when he argues against expansion. Rather than the multitude of publics an anthropologist might imagine – the general reading public, the communities with whom we work, advocacy groups located outside the university system – Davis restricts access to researchers and scholars. Since these groups already have good access, no further expansion is needed.
Second, in making that argument, Davis draws on research published in The Journal of the Medical Library Association. In a 2011 paper ironically available because of federal mandates, Davis and Walters discuss “The impact of free access to the scientific literature: a review of recent research.” The AAA features the authors’ conclusion that “Recent studies provide little evidence to support the idea that there is a crisis in access to the scholarly literature.” However, is a study done on “the primary medical literature” really the best reference for anthropology?
Third, Davis argues strongly that the current financial model is in the best interest of the American Anthropological Association, and its mission to disseminate anthropological knowledge. “If AAA’s publishing plans were to lose revenues from library subscriptions, the authors would have very little ability to ‘pay to publish’ such as has been successful in some STEM fields. The elimination of library subscription revenues from the publishing budget of the American Anthropological Association would cripple the society’s ability to continue publishing its 22 scholarly journals.”
I hope that I will stand corrected, but to my knowledge, it is Wiley the publisher that takes in the library subscription revenues, and then passes on part of that money to the AAA. As Chris Kelty and others have argued, the library budgets will still exist going forward, and could be re-purposed in ways that support an open-access model.
In any case, the money needed to support publications is clearly a central issue in this whole debate. The AAA needs money to support its publishing efforts, and Wiley, like many traditional publishers, offers a model that can provide significant revenues to the AAA while keeping even more significant revenues for the company.
Part of the rub is that academics provide an enormous amount of free labor to support publishing. The AAA letter provides an either/or approach – either a federal approach that supports everything, or a for-profit model that supports the technological innovations and expertise that make up the publishing business while academics continue to do peer review, editing, and increasingly promotion on their own.
This either/or model is particularly clear in the part of the letter that most rankles me:
Mandating open access to such property without just compensation and lawful procedural limits constitutes, in our view, an unconstitutional taking of private property – copyrighted material – an expropriation without fair market compensation. In our view, such a practice cannot and will not withstand judicial review.
This statement from the Association that canceled an annual meeting to stand in solidarity with the striking workers of the conference hotel? This statement from an Association whose members have fought and fought these past decades to get better recognition of indigenous rights? This statement from an Association that consistently offers one of the few prominent public critiques of the neoliberal model?
This statement stinks.
Let us just take one phrase – “fair market compensation.” Fair market compensation for whom? For Wiley? Or for the people who actually do the intellectual labor? Or any number of publics who might have rights to that work?
Let me be clear. I have my own doubts about the open access model, as it is not that different from the for-profit model. Academics will continue to provide an enormous amount of non-reimbursed labor, and exchange that for the ideal that “the public” will have greater access to our research. It is a sort of tragicomedy of the commons, because I could see the scenario where researchers build the commons only to give it away once again.
I’d prefer a model of “greater access” rather than a rigid adherence to either open-access or for-profit. I’d also prefer a model of “greater sharing,” where the monetary and intellectual benefits of an overall research enterprise are shared more widely among multiple communities.
But let me say what I really wish. This letter comes on behalf of the American Anthropological Association. It resonates strongly with points made in John Wiley and Co.’s letter in response to the same White House call. But I am less sure how much it resonates with the AAA’s own members. Was the AAA Executive Board, the elected members of our association, consulted on this letter? Was there any period of public comment from AAA members on the Association’s letter? I am going to guess a tentative yes on the first (happy to be contradicted!), and a definite no on the second. And what I wish is that this AAA letter on behalf of all its members to the White House that addresses such an important issue had gone through a more open process.
Update: The American Anthropological Association Executive Board has issued a new announcement that is against “blanket prohibitions” towards open access publishing policies set forth by the federal government, and establishing the importance of both dissemination and sustainable publishing going forward. For my commentary on this recent announcement, and a proposal for a new open access initiative AAA Book Reviews, please see the post, American Anthropological Association Changes Opposition to Open Access – Plus a Proposal to Do More.
By Kimberly Christen, Joshua Bell, and Mark Turin
On January 19, 2012, twenty-eight participants convened at the National Museum of Natural History in Washington DC for the “After the Return: Digital Repatriation and the Circulation of Indigenous Knowledge” workshop, organized by the three of us – Kimberly Christen, Joshua Bell and Mark Turin.
The workshop began with a lively keynote by Jim Enote, Director of the A:shiwi A:wan Museum and Heritage Center at Zuni, New Mexico. In a talk ranging from his grandmother’s world travels and humility to the need for tribal communities to own digital materials, Enote encouraged participants to think about the generative possibilities of digital return practices and their ethical entailments.
Enote’s talk set the tone for the two and a half days of discussion that brought together scholars from diverse fields of anthropology, indigenous communities, and collecting institutions to document best practices and case studies in digital repatriation. Over the course of the workshop, participants explored and shared experiences of digital return projects focused on linguistic revitalization of endangered languages, cultural revitalization of traditional practices, and the creation of new knowledge stemming from the return of digitized material culture from the Arctic to Arizona. Participants sought to understand the broad impact of such technological changes and cultural needs on individual communities as well as regional and international networks.
Moving forward from this stimulating workshop, participants are now collaborating on a special issue of Museum Anthropology Review, developing themes raised at the workshop, including access and accountability, intellectual property rights and intangible cultural heritage, digital technologies and community collaboration and the circulation and transformation of knowledge through new digital networks and multiple publics. The Digital Return website will be expanding to include both research network and community resource links to promote discussion and provide resources for communities, institutions and researchers.
Finally, participants will be exploring further grant opportunities to link cultural materials and digital tools with communities, particularly through the Recovering Voices initiative of the National Museum of Natural History, the Mukurtu indigenous archive tool, and the World Oral Literature Project based at Cambridge and Yale universities. Description of the Mukurtu initiative, and other ways anthropology is going digital, previously appeared on Neuroanthropology in Digital Anthropology: Projects and Platforms.
For a full list of “After the Return” participants, their projects and the workshop presentations please visit the Digital Return website. Here is the full conference description:
The “After the Return: Digital Repatriation and the Circulation of Indigenous Knowledge,” workshop brings together scholars from diverse anthropological fields, indigenous communities, and collecting institutions to document sets of best practices and case studies of digital repatriation in order to theorize the broad impacts of such processes in relation to: linguistic revitalization of endangered languages, cultural revitalization of traditional practices and the creation of new knowledge stemming from the return of digitized material culture. Theoretically, this workshop asks how and if marginalized communities can reinvigorate their local knowledge practices, languages, and cultural products through the reuse of digitally repatriated materials and distributed technologies. Invited participants all have expertise in both applied digital repatriation projects and the theoretical concerns that locate knowledge creation within both culturally specific dynamics and technological applications.
I came across this clever image today, comparing Julian Assange of WikiLeaks and Mark Zuckerberg of Facebook. Of course I came across it on Facebook!
On the left Assange says, “I give private information on corporations to you for free, and I am a villain.”
On the right Zuckerberg goes, “I give your private information to corporations for money, and I am Man of the Year.”
Right before that striking comparison, I had seen this clever cartoon.
The cartoon reads, “How about a compromise? We keep the land, the mineral rights, natural resources, fishing, and timber, and we’ll acknowledge you as the traditional owners of it.”
I can’t help but reflect that Facebook policy is rather like colonial policy. We’re traditional owners of our information, they just get to keep all the rights and sell it as they want.
Lots of internet companies seem to be working this way. Facebook’s approach to privacy – of course you have it, but we get to own and distribute the resulting information – isn’t that different from Apple’s new ibook author software – you create it, but if you use our software to publish it, we effectively own it. But, hey, your name is on it!
I open with some social media/e-pub material, and then turn to the usual mix. Enjoy.
And the image comes from the post, Social Media Neuromarketing Revisited 2011. I think it does summarize well the state-of-the-art… Slogans rule!
David Wescott, My Surprisingly Conflicted Take on #scio12
*Read this piece if you care about science and science communication. We need to recognize that the playing field is not one defined by science, academia, or an interested public. Science needs to fight back.
I for one am tired of analyzing the contour and measuring the force of the fist punching “science” in the face. The other side has a strategy, and they are committed to action more than analysis. They’re always on offense. It’s time to develop an overarching strategy that positions science and scientists as the good guys and critics as the bad guys. It’s time to move the needle of public opinion, and it starts by increasing the number of people who actually know a living scientist. It’s time to coordinate efforts, develop a real commitment to outreach, and then just go out and git’er done.
Kate Clancy, Blogging While Female, and Why We Need a Posse
*Great piece by Kate – the antagonism felt by women blogging online over the past year, and what can be done about it. Go register, go comment, and give Kate – and lots of other women – the support they deserve to keep speaking about themselves, about truth, about our lives
Antonio Casilli, By Leveraging Social Media for Impact, Academics can Create Broader Support for Our Intellectual Work and Profession
*Using sociology, Casilli talks about the role of social media in academia – its role, its detractors, its potential
Nick DeSantis, Tenured Professor Departs Stanford U., Hoping to Teach 500,000 Students at Online Start-Up
*After reaching over a hundred thousand students through his online classes, Sebastian Thrun decides to become an entrepreneur and founds Udacity
Scio12, Podcast: David Dobbs Shares His Experience in e-Publishing
*Author and blogger Dobbs tells us about his great success with e-pubs
Rachel Nuwer, So, You Want to Publish an eBook? Tips From the #scio12 Pros
*Some good advice on this rapidly emerging form
-//-
Valerie Knopnik, Grand Challenge in Behavioral and Psychiatric Genetics: Quantitative Challenges to Keeping up with Molecular Advances
*Beyond the fascinating discussion of the division between heritability and candidate gene research, this article highlights important issues & research needs relevant to neuroanthropology, including:
Lalage Snow, We Are Not The Dead: Soldiers’ faces before, during and after serving in Afghanistan
*Photographer Lalage Snow photographed UK soldiers as they deployed and returned home, and interviewed his subjects about their experiences. Some strong photojournalism, published in The Telegraph.
-Private Matthew Hudgon’s photo series touched me the most, I think, along with the accompanying commentary:
11th March, Edinburgh: “Aye I am looking forward to it now that we are going but I am scared of losing my best mates more than myself. It’s the casualties that I am afraid of. There are going to be so many.”
19th June, Compound 19, Nad Ali, after an IED: “It was really frightening. You see the IED blast and you wonder who got hit. It wasn’t a nice thing to see. It dawns on you how real it all is and then you try not to think about it. You try not to think about it at all. That patrol was pointless and now an Afghan soldier is missing his legs and for what?”
12th October, Edinburgh: “You try and explain what it was like where you were but people have not got a clue. The food — not getting a proper meal or sleep. And you are just drained after a patrol. Absolutely drained. And it was pretty scary at times. When you are in contact at first it’s just ‘get down’. Afterwards it hits you… ‘I was getting shot at, that was close’. At the time you don’t think about it you do what you have to. Now I am home I find I get frustrated at smaller things. I get wound up. I never used to though.”
John Wood, Sand Grouse
*John Wood, professor of anthropology at UNC Asheville, gives us an excerpt from his forthcoming novel The Names of Things, which draws on his ethnographic work among the Gabra pastoralists of East Africa
They startled a brace of sand grouse from under a deka bush beside the trail. He heard the sudden whir of rushing wings. He did not see the birds at first but streaks of light and shadow passing before them. Only when the birds rose above the horizon and got far enough away to be seen from behind did they become distinguishable as two birds. They darted from the stones like fighter jets from an aircraft carrier, climbed into a robin-shell sky, banked in separate directions, then gathered together again, one a little ahead of the other.
Constance Cummings, Beyond DSM 5: Levels of Explanation in Psychiatry (the “fuzzy set” approach)
*The FPR.blog highlights an alternative way to think about the diagnosis of mental illness, and plans for beyond DSM 5.
Boyd uses a phrase, “‘homeostatically’ sustained clustering of properties or relations,” that has a nice, systems-oriented ring to it. This seems like a good direction for DSM 6.0 and beyond. The next ten years may reveal an even more radical rethinking of all sorts of boundaries that will create deeper understandings of brain and mind in social, cultural, and physical contexts in terms of complex systems that have the potential of underwriting more collective and powerful responses to our “problems of living.”
-That excerpt resonated with something I read by Laurence Kirmayer in the past week on trauma, dissociation, diagnosis, and the DSM model:
“like most of the diagnostic entities in the Diagnostic and Statistical Manual of Mental Disorders, dissociative disorders are constructed as polythetic categories, with many possible ways to fulfill the criteria. The different forms of dissociation are linked by family resemblances. Thus, there need be no single essence that characterizes the various conditions grouped together as dissociative disorders.”
This week I lead off with some controversy over the new edition of the Diagnostic and Statistical Manual, DSM 5, which is due out in 2013. This is not the first time the DSM 5 has come into the public’s eye (it’s been there pretty much since it got announced), but the focus has zoomed in on the machinations of the American Psychiatry Association, the force behind DSM 5, in protecting its DSM 5 brand while also maintaining closed control over the production of the new set of diagnoses.
I follow that up with some mental health links, and then a potpourri at the end.
And, yes, that is a photo of He-Man with the head of the DSM 5 revision leader, Dr. David Kupfer, pasted on. A little humor for the day. The original comes from the post Reflections on the DSM Process and Academic Freedom over at Before You Take That Pill.
DSM 5 Controversy
Suzy Chapman, American Psychiatric Association – Cease and Desist
*The formerly named DM5watch gets a nasty letter from the APA. This legal approach really disgusted me. What, can’t take a little critique from a blog? Well, the site is now DX Revision Watch. And the issues are central. The new set of diagnoses of psychiatric disorders will affect the lives of millions. Should it open access, or behind the paywall?
It has come to our attention that the website http://dsm5watch.wordpress.com/ is infringing upon the American Psychiatric Association’s trademark DSM 5 (serial number 85161695) and is in violation of federal law by using it as a domain name.
Allen Frances, Is DSM 5 A Public Trust Or An APA Cash Cow?
*Increasingly it looks like the latter for the APA – a brand of diagnosing that they need to protect for the institutional control and profit it provides. See also Chapman’s DX Revision post, Psychologists call for independent review of DSM-5.
Rob Waters, Therapists Revolt against Psychiatry’s Bible
The chief complaint is that the newest version will lower the criteria needed to diagnose some conditions, creating “subthreshold” disorders, and generally making it easier for healthcare professionals to label a person with a psychiatric disorder and medicate him or her.
Latif Nasser, Do Some Cultures Have Their Own Ways of Going Mad?
* “And then there is the back of the book.” The problematic category of culture-bound syndromes, and why culture, and the work of plenty of cross-cultural psychiatrists and anthropologists, questions basic nosology
And you have to love Mind Hacks’ presentation of the 100 word synopsis of the DSM by the British Journal of Psychiatry:
DSM is an American classification system that has dominated since 1980. It is disliked by many for reducing diagnostic skills to a cold list of operational criteria, yet embraced by researchers believing that it represents the first whiff of sense in an area of primitive dogma. It has almost foundered by confusing reliability with validity but the authors seem to recognise its errors and are hoping for rebirth in its 5th revision due in May 2013. The initials do not stand for Diagnosis as a Source of Money or Diagnosis for Simple Minds but the possibility of confusion is present.
Mental Health
Vincent Pascoli et al., Reversal of Cocaine-evoked Synaptic Potentiation Resets Drug-induced Adaptive Behaviour
*This research marks an important step forward:
Phosphorylation of the extracellular signal-regulated kinase (ERK) in the nucleus accumbens is of particular interest because it has been implicated in NMDA-receptor and type 1 dopamine (D1)-receptor-dependent synaptic potentiation5 as well as in several behavioural adaptations.
A causal link between drug-evoked plasticity at identified synapses and behavioural adaptations, however, is missing, and the benefits of restoring baseline transmission have yet to be demonstrated. Here we find that cocaine potentiates excitatory transmission in D1-receptor-expressing medium-sized spiny neurons (D1R-MSNs) in mice via ERK signalling with a time course that parallels locomotor sensitization.
Depotentiation of cortical nucleus accumbens inputs by optogenetic stimulation in vivo efficiently restored normal transmission and abolished cocaine-induced locomotor sensitization. These findings establish synaptic potentiation selectively in D1R-MSNs as a mechanism underlying a core component of addiction, probably by creating an imbalance between distinct populations of MSNs in the nucleus accumbens.
Our data also provide proof of principle that reversal of cocaine-evoked synaptic plasticity can treat behavioural alterations caused by addictive drugs and may inspire novel therapeutic approaches involving deep brain stimulation or transcranial magnetic stimulation.
Cecilia Westbrook, Giving Up Smoking? Put Your Mind to It
A while back, Bora Zivkovic directed me (well, …all his Facebook followers) to the word, ‘sapiosexuality’: the tendency to become ‘attracted to or aroused by intelligence and its use’ (thanks, Bora!).
Ironically, although the term may be a bit of a joke, the idea that intelligence is a species-specific aphrodisiac has more than a shred of evolutionary plausibility. Moreover, ‘sapiosexuality’ is a crucial point of reference in the contemporary discussion of human sexual selection, especially to break the stranglehold that Victorian social mores and sexist assumptions have on popular understandings of human sexual evolution.
I was reminded of the term ‘sapiosexuality’ after teaching my annual introductory course on human evolution. Student evaluations are in, and over and over again, student comments lead me to think that, in order to change popular understandings of evolution, we need not simply better data, but also better stories. Especially when tired, old tropes are repeatedly trotted out again in a popular discussion of how ‘evolution’ has shaped ‘human nature,’ even when the data is showing the opposite, we should wonder if evidence alone can ever overturn rusted on bad interpretations.
Jason Antrosio makes a similar point about the need for new metaphors in his post, The Tangled Bank: Old metaphors for new evolutionary understandings. I believe Jason is right. Pernicious evolutionary narratives cannot be displaced by facts alone: to replace a story, you need a competing story. Specifically, in this series of columns, I’ll discuss a contender that might displace the man-the-promiscuous-horny-hunter/woman-the-choosy-chaste-gatherer chestnut (if for no other reason, to try to head off too many more Ed Rybicki short ‘comedy’ pieces like ‘Womanspace’).
I believe that a story we might title, ‘the long, slow sexual revolution,’ does a better job of foregrounding the most important salient facts about human sexual selection and evolution. The opportunity I’m taking to discuss this alternative narrative is a documentary series that you can watch most of online where I got to try out this framing, and it seemed to work (as it also worked in my evolution class).
The video, with a caution before you watch
Australian network SBS aired ‘Sex: An Unnatural History’ over the course of six weeks. I offered commentary in episodes one (below), five and six. (I can’t find episode 6 online.) The head researcher for the series read some of my earlier posts criticizing some forms of evolutionary psychology (the old posts are compiled here), and brought me on board, primarily to talk about evolutionary psychology and sexuality from a neuroanthropological perspective.
However, before you watch Episode One, ‘Revolution,’ a warning: the video is NSFW unless you work at a lad magazine, in a topless donut shop or in a similarly liberal environment. Australian television, especially SBS at 10pm on Friday night, is a LOT less tame than US TV (although nothing to rival Italy, I’m told). Be ready for an eyefull of frontal nudity, simulated sexual intercourse, and even archival videos of ‘love ins’ of shaggy people from the 1960s — of course, that might be precisely the reason some of you showed up here (if so, talk about your low percentage surfing…).
At about 20:02 my voiceover makes its first appearance, accompanying footage of animals mating, straight and gay couples in flagrante, and some great shots of our farm, including a cameo by one of our horses who, ironically, is a gelding as well as a camera hog.
The series editors actually gave me the sort of ‘last word’ for the opening episode on sexual ‘revolution’, and I got to meet Julia Zemiro, Australian celebrity, actress, comedian, and Eurovision presenter, so I’m pretty happy about how it turned out. And don’t worry: at no time do I appear naked! Here’s the vid, and below the fold is the discussion…
Seeing the Building for the Trees was a Sunday Op-Ed in The New York Times on neuroscience and architecture, and promptly provoked an outcry from a neuroscientist. Here is how the opinion piece by Sarah Williams Goldhagen opens:
A REVOLUTION in cognitive neuroscience is changing the kinds of experiments that scientists conduct, the kinds of questions economists ask and, increasingly, the ways that architects, landscape architects and urban designers shape our built environment.
Bradley Voytek did not take kindly to Goldhagen’s claim on neuroscience.
[After that opening] the article then goes on to say that… embodied cognition tells us that our heads are in the clouds, therefore architecture is like trees and that, something… something… Avatar?
Honestly I don’t get the neuroscience connection at all…
This latest Avatar, neuroscience, architecture piece is at least as silly as their “neuroscientists go canoeing” article. Or whatever that one was about.
Maybe they’ve got some pop-neuro quota to fulfill?
I had a more positive reaction to the piece, but largely because I read the essay as drawing inspiration from research on embodied cognition, rather than neuroscience. No need to draw on the neuroscience cloak, embodied cognition is plenty cool enough, particularly the work in cognitive linguistics and perceptual psychology that to my eyes drive the main thrust of the essay.
Many of the associations we make emerge from the fact that we live inside bodies, in a concrete world, and we tend to think in metaphors grounded in that embodiment.
This metaphorical, embodied quality shapes how we relate to abstract concepts, emotions and human activity. Across cultures, “important” is big and “unimportant” is small, just as your caretakers were once much larger than you.
This section brings to mind the work by George Lakoff and Mark Johnson, starting with their 1980 book Metaphors We Live By. As the publisher, University of Chicago Press, puts it,
The now-classic Metaphors We Live By changed our understanding of metaphor and its role in language and the mind. Metaphor, the authors explain, is a fundamental mechanism of mind, one that allows us to use what we know about our physical and social experience to provide understanding of countless other subjects. Because such metaphors structure our most basic understandings of our experience, they are “metaphors we live by”—metaphors that can shape our perceptions and actions without our ever noticing them.
George Lakoff has also been quick to claim the neuro-mantle in more recent work, without too much nitty-gritty neuroscience. That claim comes clear in the opening description to his Edge interview on “Philosophy in the Flesh.”
“We are neural beings,” states Berkeley cognitive scientist George Lakoff. “Our brains take their input from the rest of our bodies. What our bodies are like and how they function in the world thus structures the very concepts we can use to think. We cannot think just anything – only what our embodied brains permit.”
His recent book Philosophy In The Flesh, coauthored by Mark Johnson, makes the following points: “The mind is inherently embodied. Thought is mostly unconscious. Abstract concepts are largely metaphorical.”
I view the claim “we are neural beings” as metaphor, something useful to think with, but without too much actual neuroscience. The science is much more in Lakoff and Johnson’s analysis of language, thought, and culture, not in actual neural function. For better or worse, people grasp the concept “we are a neural being” – we are brains, physical things linked to five senses – and can extend that into other domains of knowledge, just like a good metaphor should work.
The problem is that, like a good metaphor, “we are neural beings” comes across as essentialist, as defining who and what we are. We get the metaphorical extensions, that our brains are housed in bodies and learn through interactions and experiences with the world. But the basic concept – a defining statement – acts to hide the real neuroscience. We are neural beings, but if we are going to take that seriously in any sort of real (rather than metaphorical) way, we need to leave the “we are like” simile behind.