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In the incest taboo Devereux sees an attempt in part "to impede an excessive temporal as well as an extreme (and therefore desocializing) intensification of sexual for social purposes the Evil Twin is promised that his desires will be fed.
Table of contents
This awareness is also love and, for angels and men at least, he has planned an everlasting life of the purest bliss which is to begin at the end of mortal time. But of course there are strings attached to this reward, and those who purposely and relentlessly deny or disobey the divine will must spend eternity in agonies as intense as the bliss of good and faithful subjects. The problem of this image of God was that it became too much of a good thing.
Children working at their desks in school are almost always put off when even a kindly and respected teacher watches over their shoulders. How much more disconcerting to realize that each single deed, thought, and feeling is watched by the Teacher of teachers, that nowhere on earth or in heaven is there any hiding-place from that Eye which sees all and judges all.
To many people it was therefore an immense relief when Western thinkers began to question this image and to assert that the hypothesis of God was of no help in describing or predicting the course of nature. The Crackpot Myth was retained without the Potter. The world was still understood as an artifact, but on the model of an automatic machine. The laws of nature were still there, but no lawmaker.
According to the deists, the Lord had made this machine and set it going, but then went to sleep or off on a vacation. But according to the atheists, naturalists, and agnostics, the world was fully automatic. It had constructed itself, though not on purpose. The stuff of matter was supposed to consist of atoms like minute billiard balls, so small as to permit no further division or analysis. Allow these atoms to wiggle around in various permutations and combinations for an indefinitely long time, and at some time in virtually infinite time they will fall into the arrangement that we now have as the world.
The old story of the monkeys and typewriters.
In this fully Automatic Model of the universe shape and stuff survived as energy and matter. Human beings, mind and body included, were parts of the system, and thus they were possessed of intelligence and feeling as a consequence of the same interminable gyrations of atoms. But the trouble about the monkeys with typewriters is that when at last they get around to typing the Encyclopaedia Britannica , they may at any moment relapse into gibberish. Therefore, if human beings want to maintain their fluky status and order, they must work with full fury to defeat the merely random processes of nature.
It is most strongly emphasized in this myth that matter is brute and energy blind, that all nature outside human, and some animal, skins is a profoundly stupid and insensitive mechanism. Those who continued to believe in Someone-Up-There-Who-Cares were ridiculed as woolly-minded wishful thinkers, poor weaklings unable to face man's grim predicament in a heartless universe where survival is the sole privilege of the tough guys.
If the all-too-intelligent God was disconcerting, relief in getting rid of him was short-lived. He was replaced by the Cosmic Idiot, and people began to feel more estranged from the universe than ever. In one form or another, the myth of the Fully Automatic Model has become extremely plausible, and in some scientific and academic disciplines it is as much a sacrosanct dogma as any theological doctrine of the past—despite contrary trends in physics and biology.
For there are fashions in myth, and the world-conquering West of the nineteenth century needed a philosophy of life in which realpolitik —victory for the tough people who face the bleak facts—was the guiding principle.
Cultural Anthropology/Ritual and Religion
Thus the bleaker the facts you face, the tougher you seem to be. So we vied with each other to make the Fully Automatic Model of the universe as bleak as possible. Nevertheless it remains a myth, with all the positive and negative features of myth as an image used for making sense of the world. It is doubtful whether Western science and technology would have been possible unless we had tried to understand nature in terms of mechanical models. Their view of the universe was organic. It was not a game of billiards in which the balls knocked each other around in a cause-and-effect series.
Nature is therefore to be understood by microscopy and analysis, to find out what the bits are and how they are put together. The nominalists maintained that this was nonsense. For them, Mankind was no more than the sum total of individual people.
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Mankind was not a substance but simply a name for a class of creatures; it was not real but merely nominal. Nominalism, as we know, became the dominant attitude of Western thought and especially of the philosophy of science. In the eighteenth century Rousseau went so far as to suggest that Society and the State had originally been formed by a contract between individuals. Society was an association, like the Rotary Club, which individuals had at some time joined and thereby abandoned their original independence.
But from the standpoint of modern sociology we feel that man is necessarily a social thing, if only for the reason that no individual can come into being without a father and a mother—and this is already society. But a consistent nominalist will have to be forced into the position that there really is no such thing as the human body: there are only the particular molecules of which it is composed, or only the particular atoms—not to mention electrons, protons, neutrons, and so forth. Obviously, these particles do not by themselves constitute the human body.
The whole is greater than the sum of its parts if only for the fact that a scientific description of the body must take account of the order or pattern in which the particles are arranged and of what they are doing. But even this is not enough. Blood in a test-tube is not the same thing as blood in the veins because it is not behaving in the same way. Its behaviour has changed because its environment or context has changed, just as the meaning of one and the same word may change according to the kind of sentence in which it is used. There is a vast difference between the bark of a tree and the bark of a dog.
Today, scientists are more and more aware that what things are, and what they are doing, depends on where and when they are doing it. If, then, the definition of a thing or event must include definition of its environment, we realize that any given thing goes with a given environment so intimately and inseparably that it is more and more difficult to draw a clear boundary between the thing and its surroundings.
This was the grain of truth in the primitive and unreliable science of astrology—as there were also grains of truth in alchemy, herbal medicine, and other primitive sciences. For when the astrologer draws a picture of a person's, character or soul, he draws a horoscope—that is, a very rough and incomplete picture of the whole universe as it stood at the moment of that person's birth.
But this is at the same time a vivid way of saying that your soul, or rather your essential Self, is the whole cosmos as it is centered around the particular time, place, and activity called John Doe. Thus the soul is not in the body, but the body in the soul, and the soul is the entire network of relationships and processes which make up your environment, and apart from which you are nothing. A scientific astrology, if it could ever be worked out, would have to be a thorough description of the individual's total environment—social, biological, botanical, meteorological, and astronomical—throughout every moment of his life.
We cannot chop off a person's head or remove his heart without killing him. But we can kill him just as effectively by separating him from his proper environment. For the human individual is not built as a car is built. He does not come into being by assembling parts, by screwing a head on to a neck, by wiring a brain to a set of lungs, or by welding veins to a heart. Head, neck, heart, lungs, brain, veins, muscles, and glands are separate names but not separate events, and these events grow into being simultaneously and interdependently.
In precisely the same way, the individual is separate from his universal environment only in name. When this is not recognized, you have been fooled by your name.
Confusing names with nature, you come to believe that having a separate name makes you a separate being. This is—rather literally—to be spellbound.
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The child is tricked into the ego-feeling by the attitudes, words, and actions of the society which surrounds him—his parents, relatives, teachers, and, above all, his similarly hoodwinked peers. Other people teach us who we are. Their attitudes to us are the mirror in which we learn to see ourselves, but the mirror is distorted.
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We are, perhaps, rather dimly aware of the immense power of our social enviromnent. We seldom realize, for example, that our most private thoughts and emotions are not actually our own. For we think in terms of languages and images which we did not invent, but which were given to us by our society. We opy emotional reactions from our parents, learning from them that excrement is supposed to have a disgusting smell and that vomiting is supposed to be an unpleasant sensation.
The dread of death is also learned from their anxieties about sickness and from their attitudes to funerals and corpses. Our social environment has this power just because we do not exist apart from a society. Society is our extended mind and body. Yet the very society from which the individual is inseparable is using its whole irresistible force to persuade the individual that he is indeed separate! Society as we now know it is therefore playing a game with self-contradictory rules. Just because we do not exist apart from the community, the community is able to convince us that we do—that each one of us is an independent source of action with a mind of its own.
The more successfully the community implants this feeling, the more trouble it has in getting the individual to cooperate, with the result that children raised in such an environment are almost permanently confused. Answer yes or no. A wife complains to her husband, 'Do you realize that since we were married two years ago you haven't once taken me to the movies?
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It wasn't that way when you were courting. I think you're beginning to take me for granted. Society, as we now have it, pulls this trick on every child from earliest infancy. In the first place, the child is taught that he is responsible, that he is a free agent, an independent origin of thoughts and actions—a sort of miniature First Cause. He accepts this makebelieve for the very reason that it is not true.
He can't help accepting it, just as he can't help accepting membership in the community where he was born. He has no way of resisting this kind of social indoctrination.