Due to revolutionary discoveries that took place during the course of 20th century in the fields of physics, biology and psychology, the conceptual fallaciousness of metaphysical conventions, which presuppose the separate existence of soul and body, is now becoming increasingly clear to more and more intellectually honest social scientists.1
In its turn, this implies that the emanations of oneâs existential psyche should not be discussed outside of what happened to be the specifics of individualâs biological makeup â apparently, it is namely oneâs body which predetermines the workings of his or her consciousness and not vice versa.2
In this paper, I will aim to substantiate the validity of an earlier articulated thesis in regards to how the particulars of personâs bodily constitution, reflected by the qualitative essence of his or her cognitive capabilities, affect the manner in which such a person perceives surrounding realities.
In his book, one of 20th centuryâs most famous anthropologists Levy Bruhl was able to expose the innermost preconditions for the fact that; whereas, Westerners proved themselves capable of driving forward cultural, social and scientific progress, many representatives of so-called âindigenous culturesâ failed even at advancing beyond the Stone Age.
According to the author, this can be explained by clearly âpre-logicalâ essence of how these people indulge in cognitive reasoning. Bruhl explains this by the fact that, unlike what it is being the case with intellectually advanced Westerners, âpre-logicalâ savages actively strive to âblendâ with the nature:
âIdentity appears in (native) collective representations⊠as a moving assemblage or totality of mystic actions and reactions, within which individual does not subjectualize but objectualize itselfâ.3
In its turn, this explains why despite the fact that many highly ritualistic activities, practiced by âpre-logicalâ tribesmen, do not make any sense, whatsoever (and are often utterly repulsive, as shown by Metcalf)4, these rituals nevertheless continue to define the essence of primitive peopleâs mode of existence.
For example, according to Herdt, in traditional societies menâs willingness to follow the ritual is often considered the foremost indication of their masculine adequacy: âRitual makes use of physical, instruÂmental routines in restricting, cleansing, and ingesting things; and the ritual behaviors funnel subjective attachments to conventions, persons, and natural speciesâ.5
Following the ritual, however, is being often concerned with the process of people intentionally suppressing their individuality and adopting clearly communal stance towards addressing lifeâs challenges. This explains the methodology of teaching Asian martial arts, for example.6
Nevertheless, it was on the account of our early ancestors beginning to oppose/subjectualize themselves against the environment that they were able to attain a complete dominance over the representatives of competing species. This allowed them to establish objective prerequisites for the consequential emergence of human civilization, as we know it.7 As Taylor noted: âPerception is basic to us as subjects.
To be a subject is to be aware of, to have a world. I can be aware of the world in many waysâ.8 And, be able to gain awareness of the world, one must be able to asses realityâs emanationsâ three-dimensionality â that is, he or she would need to be capable of expanding its mind: âWe certainly need to perceive the world to know which end is up; and we can be fooled if our perception is restricted in some wayâ.9
This points out to the full academic legitimacy of an idea that the particulars of peopleâs physical appearance are indeed being illustrative of their varying ability to properly address lifeâs challenges, as there is a well-defined correlation between the particulars of peopleâs physical appearance and the manner in which they indulge in cognition.
Therefore, it is fully appropriate to discuss the specifics of how people experience world within the context of what happened to be the qualitative characteristics of their bodies, because it is namely the essentials of individualâs physiological constitution, which more than anything else define his or her socio-cultural attitudes: âIn all these ways, our perception is essentially that of an embodied agent.
Its structures only make sense in relation to this agent’s activities, and it requires at its margin the agent’s sense of his own stanceâ. 10 In its turn, this partially explains the phenomenon of ethnic immigrants sticking close to the ideals of âtraditional livingâ; well after they relocate to Western countries11 – apparently, they never cease acting as the âembodied agentsâ of a ritual.
After all, as it was proven by the founder of Positive Criminology Cesare Lombroso, personâs endowment with ritualistic-mindedness often extrapolates itself in such person exhibiting the marks of anthropological atavism (the measure of evolutionary underdevelopment)12, which in turn presupposes atavistic individualâs tendency to indulge in anti-social behavior.
Hence, the phenomenon of so-called ânatural born criminalsâ: âMany of the characteristics of primitive man are also commonly found in the born criminal, including low, sloping foreheads, overdeveloped sinuses, overdevelopment of jaws and cheekbones, prognathism, oblique and large eye socketsâ.13
Nowadays, the fact that peopleâs individuality is indeed being reflective of their bodily characteristics is considered unmentionable â the provisions of political correctness deny even the slightest possibility for individualâs physical appearance to play an important role in determining the qualitative subtleties of his or her existential self-identity.14
This, however, does not undermine the validity of a great number of anthropological studies, the authors of which have succeeded in exposing biologically predetermined correlation between the specifics of peopleâs racial affiliation and the essence of their perceptional uniqueness, which in turn defines their chances to attain social prominence through education.15
For example, the fact while IQ-tested, the majority of African-Americans score rather poorly, as compared to what it is being the case with Chinese-Americans and Caucasians16, is now being commonly addressed as the consequence of these people being continuously exposed to âpovertyâ, âundernourishmentâ and âinstitutionalized racismâ.17
There is, however, a better explanation to this phenomenon, related to purely physiological aspects of maturing process, on the part of African-Americans. After all, for duration of at least a century, physicians and anthropologists never ceased being aware of the fact that sutures on most Black peopleâs skulls close by the time they reach the age of 20-25 years old.
The sutures on skulls of majority of Whites, on the other hand, fully close by the time they reach the age of 40-50 years old.18 Yet, it is specifically the fact that not fully closed sutures permit brainâs expansion in size, which establishes objective preconditions for individuals with this particular cranial characteristic to be continuously advancing, in intellectual sense of this word.19
As it was pointed out by MorrissâKay and Wilkie: âThe evolution of human intelligence was made possible by the ability of the brain to expand within its protective casing; similarly, the development of full mental capacities in the growing individual depends on long-term expansion of the skull to allow free growth of the brainâ.20
The earlier articulated suggestion, however, should not be thought of as being intentionally malicious, due to what may be perceived as its âracistâ undertones that supposedly imply Black peopleâs inferiority, because the academic legitimacy of scientific data does not depend on the extent of its discursive appropriateness/inappropriateness, but solely on the extent of its objectiveness.21
After all, the same methodological approach can be well utilized within the context of exposing what predetermines Black athletesâ overwhelming dominance (superiority) in short-distance running, basketball and football, for example.22
As it was shown by Vogler and Schwartz, the reason why African-American athletes dominate earlier mentioned sports is that their bodiesâ cell-breathing is much more intensive, as compared to what it is being the case with the bodies of non-Black athletes, which in turn results in supplying more energy to Black athletesâ muscles.23
Therefore, it does not come as a particular surprise that there are strongly defined sporting overtones to African-American culture, in general24 â peopleâs cultural/cognitive leanings always reflect the genetically predetermined mechanics of their bodies. This is exactly the reason why socio-cultural attitudes, on the part of African-Americans, appear being heavily affected by these peopleâs mental sport-orientedness.25
The soundness of paperâs initial thesis can be further substantiated in relation to what constitutes an apparent difference between Western and Oriental modes of perceiving the world.26 According to Bower: âIn a variety of reasoning tasks, East Asians take a âholisticâ approach.
They make little use of categories and formal logic and instead focus on relations among objects and the context in which they interact⊠(Westerners) on the other hand, adopt an âanalyticâ perspective. They look for the traits of objects while largely ignoring their contextâ.27 Such Bowerâs observation explains the particulars of how most Asians tend to reflect upon the environment.
Unlike what it is being the case with Westerners, they appear âcontext-consciousâ â that is, Asians do not assess the emanations of surrounding reality as âthings in themselvesâ but rather as âthings in entourageâ.28
Such Asiansâ tendency reveals itself in the design of Oriental advertisement posters, for example, most of which feature advertised products placed towards the corners; whereas, most Western advertisement posters feature advertised products at the very centre29:
This indirectly exposes the essence of East Asiansâ (particularly Chinese) talent in replicating Western technological innovations on industrial scale30 and explains why Oriental existential mode has never been strongly affiliated with the process of people taking the full advantage of their endowment with creative genius.31
As it was implied in the Introduction, even though it still remains a widespread practice among many social scientists to discuss the specifics of how people shape their worldviews outside of what happened to be the qualitative characteristics of these peopleâs bodies, such practice can hardly be referred to as being full appropriate, in academic sense of this word.
The reason for this is simple â just as it was shown earlier, individualsâ physiological (bodily) makeup does predetermine the operative subtleties of their world-perception and consequently â their varying ability to act as the agents of progress. In its turn, this points out at the conceptual erroneousness of socio-political philosophies, based upon the irrational assumption of peopleâs absolute equality.
References
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Pittman, BD, âThe Afrocentric paradigm in health-related physical activityâ, Journal of Black Studies, vol. 33, no. 5, 2003, pp. 623-636.
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Footnotes
1 GS Brad, âNo room for God? History, science, metaphysics, and the study of religionâ, History & Theory, vol. 47, no. 4, 2008, p. 496.
2 BJ Price, âCultural materialism: A theoretical reviewâ, American Antiquity, vol. 47, no. 4, 1982, p. 709.
3 L Bruhl, The soul of the primitive (translated by Lilian A. Clare), George Allen & Unwin Ltd., London, 1928, p. 120.
4 PA Metcalf , âDeath be not strangeâ, Natural History, vol. 87, no. 6, 1978, p. 8.
5 GH Herdt, Guardians of the flutes: idioms of masculinity, McGraw-Hill, New York, 1981, p. 221.
6 A Carruthers, âKung Fu fighting: The cultural pedagogy of the body in the Vovinam Overseasâ, The Australian Journal of Anthropology, vol. 9, no. 1, 1998, p. 52.
7 JS Alter, âThe once and future âapeman chimeras, human evolution, and disciplinary coherenceâ, Current Anthropology, vol. 48, no. 5, 2007, p. 640.
8 C Taylor, âEmbodied agencyâ in H Pietersma (ed.), Merleau-Ponty: Critical Essays, University Press of America, Inc., Washington, 1989, p. 3.
9 Ibid, p. 4.
10 Ibid, p. 6.
11 Hughes-Freeland, F, Embodied communities: Dance traditions and change in Java, Berghahn Books, New York, 2008, p. 10.
12 AP Mohan & C Kania, Organic evolution, Global Media, Mumbai, IND., 2009, p. 84.
13 C Lombroso, Criminal man, Duke University Press, Durham, 1911 (2006), p. 222.
14 JG Gauthier, âIntroduction: Political correctness in academia: Many faces, meanings and consequencesâ, Canadian Psychology/Psychologie Canadienne, vol. 38, no. 4, 1997, pp. 199.
15 R Hofstadter, Social Darwinism in American thought, Beacon Press, Boston, 1992, p. 3.
16 N Sesardic, âPhilosophy of science that ignores science: Race, IQ and heritabilityâ, Philosophy of Science, vol. 67, no. 4, 2000, p. 582.
17 GJ Duncan & AM Katherine, âCan family socioeconomic resources account for racial and ethnic test score gaps?â, The Future of Children, vol. 15, no. 1, 2005, pp. 35-54.
18 DK Shute, âRacial anatomical peculiaritiesâ, American Anthropologist, vol. 9, no. 4,1896, p. 124.
19 N Martinez-Abadias et al., âHeritability of human cranial dimensions: Comparing the evolvability of different cranial regionsâ, Journal of Anatomy, vol. 214, no. 1, 2009, p.21.
20 GM MorrissâKay & AO Wilkie, âGrowth of the normal skull vault and its alteration in craniosynostosis: Insights from human genetics and experimental studiesâ, Journal of Anatomy, vol. 207, no. 5, 2005, pp. 637-653
21 P Regal, Anatomy of judgment, University of Minnesota Press. Minneapolis, MN., 1990, p. 205.
22 JJ Gnida, âTeaching ânature versus nurtureâ: The case of African-American athletic successâ, Teaching Sociology, vol. 23, no. 4,1995, p. 389.
23 Vogler, CE & Schwartz, SC, The sociology of sport: An introduction, Prentice-Hall, Englewood Cliffs, NJ.,1993, p. 82.
24 J Mahiri, âAfrican American males and learning: What discourse in sports offers schoolingâ, Anthropology & Education Quarterly, vol. 25, no. 3, 1994, p. 368.
25 BD Pittman, âThe Afrocentric paradigm in health-related physical activityâ, Journal of Black Studies, vol. 33, no. 5, 2003, p. 625.
26 Coomaraswamy, AK, âEastern wisdom and Western knowledgeâ, Isis, vol. 34, no. 4,1943, p. 361.
27 B Bower, âCultures of reason,â Science News, vol. 157, no. 4, 2000, p. 57.
28 P Kaiping & E Knowles, âCulture, education, and the attribution of physicalâ, Personality and Social Psychology Bulletin, vol. 29, no.10, 2003, p. 1282.
29 MD Rice & L Zaiming, âA content analysis of Chinese magazine advertisementsâ, Journal of Advertising, vol. 17, no. 4, 1988, p. 44.
30 T Ambler & M Witzel, Doing business in China, Routledge, Florence, KY., 2000, p. 198.
31 L Sing Hui, NN Anna, YC Grace, Creativity: When East meets West, World Scientific Publishing Co., River Edge, NJ., 2004, p. 5.