Super-fast recap of discussions:
I propose that each participant lay their cards on the table, and an impartial referee count up the points. By this metaphor I mean that each person should report the values they believe in and the reported facts they trust. From there, we can attribute each value and reported fact to its (non-wiki) proponent.
For example, someone quoted de Mause. That's a good start.
We can also link to other articles on rape, incest, molestation[?], child abuse, indigenous cultures[?], anthropology, and so on. Note that the definition of rape and molestation vary among cultures.
Finally, a specific question I'd still like an answer to: which anthropologists have reported and/or commented on parental stimulation of infant genitals, and what does that have to do with incest, molestation, child abuse, et al.?
Are these questions even related to this topic?
In fact, is there even a topic here, or are we all talking at cross purposes? All I want is more good articles for Wikipedia.
Ed Poor, Wednesday, June 12, 2002
Rape and molestation do vary among cultures. This is bad.
Parental stimulation of infant genitals is molestation by definition. Who said it? Look up deMause's citations. SR looked up one it checked out. Of course, he denies it checked out.
I'll lay my cards on the table:
And if it had been structured like the Universal Declaration of Human Rights then the mere promotion of cultural relativism would be in violation of human rights. I'm sad to report this isn't so and that cultural relativists are merely denying human rights. (On a moral level, they are still violating human rights.)
Most of this shouldn't be on this page. It should be on 'Psychohistory's relations to other fields' or 'Psychohistory and academia'. -- Ark
Ark, you're missing the point of history. It's not an attempt to form causative theories like sciences are, but more a temporal equivalent of cartography. Any models explaining what's going on would immediately be something other than history per se - economics, politics, or in the case of the present discussion the distinct field of psychohistory.
That's pretty much my point. Like cartography or natural history, anthropology and history (A&H) aren't sciences per se. Cartography was never anything more than an engineering enterprise (though it did give rise to plate tectonics) and when the time came, natural history gave way to evolutionary biology. Similarly, A&H should give way to psychohistory wherever the latter is interested in taking over.
Unfortunately for me, those most devoted to A&H (like SR) aren't interested in recognizing its limitations, and those most ignorant of it (lik JHK) don't even know them. So they keep bringing up irrelevant counter-arguments to perfectly valid psychohistorical models. For example, "but anthropologists don't believe this" (would someone ever dare to write "but most experimental physicists don't believe in superstring theory? I think not!) or miss the point entirely ("as long as we all understand that psychohistory has nothing to do with history").
A&H aren't the only non-scientific fields of academic study. Another one is, surprisingly enough, neurology (http://www.btinternet.com/~neuronaut/webtwo_chapter_one). Neurology grew out of medicine, and medicine isn't a science per se. In neurology, it's forbidden to theorize about what the data means on a large scale (eg, speculate about the impact of some discovery on the nature of consciousness). Of course, things are now changing on that front. -- Ark
First, no one in the article or the "talk" page, to my knowledge, has promoted the myth of the noble savage. What I myself have been criticizing is the equally mythic notion of the "savage" savage (or savage primitive, or however you want to put it). Many people do adhere to either of these myths, but both are wrong -- non-Western peoples are not all alike. To those who promote the myth of the noble savage, I point out that almost no non-Western society entirely devoid of violence or inequality. To those who promote the myth of the brutal savage, I point out that Westerners have often characterized non-Western practices as stupid, unhealthy, or wrong in part out of their own ignorance, and in part to justify colonial oppression.
I know Ark has dismissed some criticisms of his position as examples of the myth of the noble savage, but readers of this page should realize that this is a common tactic of Ark's -- to misrepresent his opponents and to raise a red-herring. One can easily reject the myth of the primitive, without accepting (let alone promoting) the myth of the noble savage. Indeed, as people like Derrida and Torgovnic and a host of others have demonstrated, the two myths are two sides of the same coin.
Second, there are several forms of cultural relativism. You have the right to dismiss all forms of cultural relativism if you like, but to equate one form of cultural relativism with another either reflects a misunderstanding or promotes misrepresentation.
Finally, it is true that some reject cultural relativism in all its forms. Ark seems to be one. But the fact remains that many people continue to hold to relativism in one form or another. For this article to have NPOV it must recognize these different positions. slrubenstein
The savage savage isn't a myth. What do I mean by the "savage savage"? I do not mean by it that we aren't savages. That is a notion you rightly reject and which is indeed the flip side of the noble savage myth. However, since that's not a notion I've ever defended and the only reason I don't attack it is because it would be futile (any article attacking modern people as savages will be destroyed), belief in the savage savage myth isn't something you can level on me.
What I do claim is that modern societies are less savage than societies in the past. That's most certainly not a myth. And to argue otherwise is to promote the noble savage myth. If you have an absolute standard of morality, there is no choice other than the savage savage or the noble savage. Even if you use just "violence and inequality" as your absolute standard, that's sufficient to force a choice between either the savage savage or the noble savage (as long as you don't redefine rape and murder as non-violent behaviours, which by now I don't trust you not to do). Whether deliberately or unwittingly, you have been promoting the noble savage myth. Either that or complete cultural relativism.
To recap:
Primitives, in relation to modern people can be either:
So rejecting options #2 and #3 leaves one only with #4. There is no maneuvering room for anyone to weasel around. -- Ark
When the USA sends F117 planes to destroy a whole village by carpet bombing, is this more or less savage than a half-dozen savages slaughtering a couple people and bathing in their blood? From my point of view, it's less savage. Casualty numbers don't really matter when they depend on different population densities, the available technology and power relations. All of which have nothing to do with morality per se. What matters to me is people's ability to act in immoral ways, that's what I consider savagery. People nowadays are forced to carpet bomb foreign nations because they can't accept, cannot rationalize, deliberately doing harm to innocents. They need to be able to tell themselves that it's an "accident" which they never intended and do not take responsibility for. This is a genuine advance in morality.
As a consequence of people becoming more moral, they gain greater mental abilities which let them discover technologies, which let them produce things which more effectively kill and butcher people. But this whole chain of causality is only incidental to morality. It is not the case that people became more moral in order to be able to kill more people more effectively.
Additionally, while the greater mental abilities (and thus the greater military power) come from the more advanced people, the desire for destruction comes more from the less advanced people. So as long as all society doesn't advance in lockstep, bloodshed (and greater bloodshed) is inevitable. That doesn't mean there hasn't been an advance in morality, it just means you have a very dynamic system and the complex feedback loops are fouling up your static measurements. In order to get a good (comparable) measurement about the morality of a society, you'd need to keep it static, with no social or technological progress, over a period of maybe a couple generations. You can't make that kind of measurement in our case, but keep in mind that our very ability to accept social and technological progress at the rate we're going is something which primitives lack. And we've yet to annihilate a foreign nation (as the Assyrians did) to pay for that progress. This too is a genuine advance. -- Ark
Those of you who know me know I'm not actually that ignorant of history. i stand by my statement that most historians reject psychohistory -- not because we feel threatened by it (and by the way, Ark -- the fact that we get clubbed in with social scientists doesn't make History any less of a Humanity), but because most historians believe that human society is complex and filled with individuals who may act in particular ways for any number of reasons. Generally reductionism is not provable -- merely a simplistic way for the insecure to find meaning.12.230.209.205
You can reduce or generalize things mathematically or statistically but reduction / generalization is the way all science works. Where's your proof that reductionism isn't provable in history? Where's your exhaustive study showing it can't be done? In fact, historians reduce all the time, but they stop when they're no longer comfortable doing so; like when they would have to reduce onto a psychological basis.
And the moment you've given up on reducing / generalizing (or on working out their consequences) you're no longer doing science. Historians may not care to reduce things, but that doesn't mean it's impossible. The work of real scientists in the fields of Complexity Theory[?], Chaos Theory[?], et cetera, make a mockery of your claim that history can't reduce human societies down to verifiable laws because "the subject is too complex". You may be familiar with history, but it's apparent you don't know much about science.
You dismiss the article I cited because it doesn't provide concrete proof against history's "no explanations" stance. Well so fucking what? I never claimed it did. I merely claimed it crucified history as a scientific field and historians as scientists; by showing that the theories historians entertain are all unbelievably idiotic. If you wanted a detailed theory and the evidence to back it up, you'd have to read half a dozen of deMause's books on the subject. You haven't provided a single remotely intelligent argument, satisfying yourself with irrelevancies and vague aspersions (this is what you call "fair"?). If you stand by your statement on that basis, it just proves you're an idiot. I dismiss you from my consideration.
Oh, by the way, dismissing "evil" as a causal explanation doesn't mean one is a cultural relativist. I'm an absolutist but I know enough psychology to reject descriptions of people as "evil" where it doesn't serve my own propaganda purposes. Moral absolutism doesn't require evil, just an absolute, universal concept governing human action. And psychology provides plenty of options! There's brutal, savage, backwards, primitive, unhealthy, maladapted, non-functional, and defective, to name just a few. Like other people dealing with extremely unfamiliar concepts (psychology and moral absolutism) you're eager to claim "contradictions" among them when in fact there are none. (I've done the same thing on many occasions, I was just never stupid enough to think of myself as fair-minded when doing so.) -- Ark
Propaganda only has negative connotations for me when it's people in positions of power who spread it. When someone in a position of power (corporation, government, media, or cult leader) then even "public service announcement" gets connotations of "evil" as far as I'm concerned. If people refuse to make the essential distinction between a person in a position of power indoctrinating them and someone informing them of what they believe (and they do refuse to make that distinction) then 'propaganda' should be synonymous with 'advocacy'. The fact that it's not means that the media use it as a propaganda word (what we like is advocacy, what we don't is propaganda) exactly like the distinction between terrorist and freedom fighter.
As for your concern that I'm merely interested in advocacy instead of learning new things; that's the purpose of writing on a wiki. You may learn about something on a wiki but to actually learn it you'll have to read a book on it, or argue with a friend for dozens of hours about it.
I have a much narrower view of what a person can learn from a wiki than you do. In my view, NPOV pretty much makes it impossible to learn something because it forces every fact and every argument to be either so vague as to be useless or presented in huge indigestible chunks, with qualifiers and secondary arguments boilerplating it. (wow, why does this feel like deja vu?)Proselytizing, as you put it, is all that's possible on a wiki. It's what every contributor here does, one way or another.
Oh well, I don't think I'm going to be around much longer. The two most important things I could contribute are all but impossible. These stupid fights have drained all my enthusiasm and I'm too tired to continue. If I don't see you again, I think talking with you was the only genuinely pleasant time I had. -- Ark
---
Will someone
please
ban ARK? His non-stop slander, personal attacks, and foul language are damaging the Wikipedia community.
To that end, Ark, I never have and never will claim that history is scientific -- History is a humanity, meaning that it deals with human things. Unless you are trying to deny the uniqueness of the individual and perhaps even to deny the soul/mind/whatever it is that makes us thinking, reasoning beings, you can't reduce history in purely scientific terms. This doesn't mean it's not logical, nor that we don't use certain scientific approaches, but is certainly NOT what you seem to think it is. In fact, you constantly demonstrate ignorance of how historians work -- or at least seem to condemn non-scientists for not acting like scientists. BTW -- Psychology is also not scientific...it's a social science, and liable to far more interpretive errors than any pure science. And yes, we do reduce things -- and yes, to where we're comfortable. That comfort level is bound by what we can reasonably conclude -- beyond that point, we let people know that we are dealing with a larger probability and also are obliged to point out possible reasons that a thesis CAN'T be proven past a certain temporal, societal, geographic, etc., point.
Not that it really matters, because it's clear that you have no ability to see things in any way other than your own narrow-minded worldview will allow. Continue to cast your insults if you must. You haven't convinced anyone that you're anything but a crank who thinks he's far more intelligent than he's demonstrated so far. Moreover, I sincerely doubt you've done anything to make people give any credence to deMause and his theories, so I'm thinking you don't need the rest of us anyway ;-) JHK
I have a pretty good grasp on what history is and what it is not; more or less what you describe actually. As for psychology, you're wrong about its scientific basis. Overall, it's a fucked field but it's one that has always aspired to be scientific. Its current status is merely a temporary setback. Actually, this is what it means to be a social science; scientific but fucked up due to enormous political pressures.
As for psychohistory, it gets its scientific status from psychology but being on the forefront of psychological theory, it is not a fucked field. These two facts (history not being science and psychohistory being science) explain why I'm so eager to dismiss history. Why should scientists be subjected to the authority of non-scientists? The same arguments apply to anthropology, and doubly so when the psyches of primitives are concerned.
Convincing people was never my goal, I'm too lazy and people are too bigoted for that. And given the enormous amount of resistance I've encountered on a subject that should be pretty cut and dried, having to fight for every single fucking word in that article, I think the subject is inherently controversial and, you'll be disappointed to hear, I'm not going to beat myself up if I don't manage to enhance psychohistory's repute.
As for people thinking I'm a crank. I'm a power unto myself and I haven't need for their approval nor favour. What people think of me can't change who and what I am. And even if I were craven enough to give that kind of power to others, I certainly wouldn't give it to some anonymous nobodies. As for your opinion, I've already maligned your intellect; did you seriously believe I'd care what you think of me? (Don't feel compelled to respond, I know you're just acting for the audience, as am I for that matter.) -- Ark
Ed Poor, Monday, June 17, 2002
Frankly, that's too mind-numbingly tedious for me to bother with. I've never kept track of citations and references for my beliefs and I'm not interested in turning over half of my life to that activity. -- Ark
This model is also based on a reported lack of non-sexual attention paid by infanticidal parents, such as mutual gazes between parent and child, observed by Robert B. Edgerton, Langness, Maria Lepowsky, Bruce Knauft, John W. M. Whiting and Margaret Mead among others.
Citation of sources for a few of these names would be useful. In the absence thereof, I must question them. Since Margaret Mead, at least, disputes the identification of "infanticidal parents" wholesale, this would seem on the surface to be an incorrect statement.
Such mutual gazing is widely recognized in developmental psychology as crucial for proper bonding between mother and child, the failure of which invariably results in absent empathy (i.e., psychopathy).
Sources? I especially question "invariably" - that's a very strong claim, and one that would be disproven by a single counter-example. This seems quite nonscientific to me; I would recommend it either be supported with citations, or withdrawn.
Other examples of absent non-sexual attention include keeping infants away from open fires, preventing children from playing with knives, and stopping newborns from crawling into the sea.
Is there any evidence of such practices culture-wide, and that the practices are not intended to let children learn by experience? The phrase "burned hand teaches best" is a product of such an attitude in Western culture, after all. And - newborns crawling into the sea? That's hyperbole at best; newborns can't crawl!
The model also explains many other well-documented facts, such as the large jump in the mortality rate of Papua New Guinean children after they reach the weaning stage.
If the fact is so well-documented, give a citation or three! It would also help to discuss whether other models might not equally well explain this observation (if supported). Reference to "many other facts" is weak without citing a list of said facts rather than a single example.
Onward and NPOV-ward! -- April, Monday, June 17, 2002
I give up. You can butcher the article at will. There are only one or two people interested in the truth on the subject at all. The rest just want to destroy it (eg. just deleting every sentence that's not referenced and cited, without ever asking for refs or cites, and unilaterally changing the wording so as to minimize what's said without consultation) because they don't like the conclusions.
This is a fucking encyclopedia article. I'm not interested in proving a goddamned theory here. Like I said, only two people other than me are interested in cooperating, giving some leeway and credit to other contributors. Since there are masses of idiots and butchers intent on destroying the theory for every one person interested in helping, I'm just not interested in being the whipping boy on this subject. Fuck you all. -- Ark
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