Prace komisji nauk.pdf - Instytut Filologii Angielskiej Uniwersytetu ...
Prace komisji nauk.pdf - Instytut Filologii Angielskiej Uniwersytetu ... Prace komisji nauk.pdf - Instytut Filologii Angielskiej Uniwersytetu ...
A wonderful example of meaning creation through disembodiment of mind is the carving of what most likely is the mythical being from the last ice age, 30.000 years ago, a half human/half lion figure carved from mammoth ivory found at Hohlenstein Stadel, Germany. An evolved mind is unlikely to have a natural home for this being, as such entities do not exist in the natural world: so whereas evolved minds could think about humans by exploiting modules shaped by natural selection, and about lions by deploying content rich mental modules moulded by natural selection and about other lions by using other content rich modules from the natural history cognitive domain, how could one think about entities that were part human and part animal? Such entities had no home in the mind (Mithen 1999: 291). Figure 1. in Mithen, 1999. A mind consisting of different separated intelligences cannot come up with such entity (Figure 1). The only way is to extend the mind into the material word, exploiting in a semiotic way rocks, blackboards, paper, ivory, and writing, painting, and carving: “artifacts such as this figure play the role of anchors for ideas and 242
have no natural home within the mind; for ideas that take us beyond those that natural selection could enable us to possess” (ibid.). In the case of our figure we face with an anthropomorphic thinking created by the material representation serving to semiotically anchor the cognitive representation of supernatural being. In this case the material culture disembodies thoughts, that otherwise will soon disappear, without being transmitted to other human beings, and realizes a systematic semiotic delegation to the external environment. The early human mind possessed two separated intelligences for thinking about animals and people. Through the mediation of the material culture the modern human mind can arrive to internally think about the new concept of animal and people at the same time. But the new meaning occurred over there, in the external material world where the mind picked up it. Artifacts as external semiotic objects allowed humans to loosen and cut those chains on our unorganized brains imposed by our evolutionary past. Chains that always limited the brains of other human beings, such as the Neandertals. Loosing chains and securing ideas to external objects was also a way to creatively reorganize brains as universal machines for thinking. 4. Mimetic and creative representations We have seen that unorganized brains organize themselves through a semiotic activity that is reified in the external environment and then re-projected and reinterpreted through new configurations of neural networks and chemical processes. I also think the disembodiment of mind can nicely account for low-level semiotic processes of meaning creation, bringing up the question of how could higher-level processes be comprised and how would they interact with lower-level ones. 243
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A wonderful example of meaning creation through disembodiment of mind is the<br />
carving of what most likely is the mythical being from the last ice age, 30.000 years<br />
ago, a half human/half lion figure carved from mammoth ivory found at<br />
Hohlenstein Stadel, Germany.<br />
An evolved mind is unlikely to have a natural home for this being, as such<br />
entities do not exist in the natural world: so whereas evolved minds could<br />
think about humans by exploiting modules shaped by natural selection, and<br />
about lions by deploying content rich mental modules moulded by natural<br />
selection and about other lions by using other content rich modules from the<br />
natural history cognitive domain, how could one think about entities that<br />
were part human and part animal? Such entities had no home in the mind<br />
(Mithen 1999: 291).<br />
Figure 1. in Mithen, 1999.<br />
A mind consisting of different separated intelligences cannot come up with<br />
such entity (Figure 1). The only way is to extend the mind into the material word,<br />
exploiting in a semiotic way rocks, blackboards, paper, ivory, and writing, painting,<br />
and carving: “artifacts such as this figure play the role of anchors for ideas and<br />
242
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