Our species-unique capacity for cumulative culture relies on a complex interplay between social and cognitive motivations. Attempting to understand much of human behaviour will be incomplete if one of these motivations is the focus at the expense of the other. Anchored in gene-culture co-evolution theory, we stake a claim for the importance of social drivers in determining why shamans exist.
A complete picture of shamanism's cultural evolution requires an understanding of how the professionalization of shamanism affects the distribution of knowledge within societies. We suggest that limiting knowledge to fewer people could impede the accumulation of functional knowledge within shamanism. On this basis, we make further predictions about how the domain of shamanism could change and...
Singh's cultural evolutionary theory of shamanism provides a valuable framework for understanding shamanism. We argue, however, that a full understanding of shamanism should incorporate the psychological predilections and genetic predispositions commonly found in individual shamans. In other words, only a small subset of individuals in a culture is prone or attracted to shamanistic practices,...
Singh's cultural evolutionary theory of shamanism is impressive, but it does not explain why some people become shamans while others do not. We propose that individual differences in where people lie on a "psychosis continuum" could play an important causal role.
The target article advances several original concepts about shamanism, including prospective explanations for how shamanism could express itself in different cultural settings. Although the potential for "innate psychological tendencies" is acknowledged, the target article prematurely dismisses one such hard-wired feature of shamanism: psychosis.
Singh's analysis has much to be said for it. When considering the treatment of illness, however, he begins from a shaky premise about uncontrollability and, so, fails to make the most of what shamanic treatments - as placebos - can deliver.
Singh proposes that shamans violate notions of humanness in patterned ways that signal supernatural capacities. I argue that his account, based on a notion of humanness that contrasts humans with non-human animals, does not capture people's understandings of supernatural beings. Shamanic behavior may simply violate human norms in unstructured, improvised ways rather than contrast with a...
Singh conflates diverse religious statuses into a single category that includes practitioners with roles that differ significantly from empirical characteristics of shamans. The rejection of biological models of trance and conspicuous display models misses the evolutionary roots of shamanism involving the social functions of ritual in producing psychological and social integration and ritual...
The target article's use of core concepts is confused and excessively broad. Two main types of experiences have been described in relation to shamanism: magical flight and mediumship/possession. The first refers to visual and remembered experiences of events in other realms, the second to embodied experiences of ceding mental control and personality to a preternatural entity. These experiences...
The proposed explanation for the evolution of shamanism is not the only viable option. I sketch an alternative commitment hypothesis that views shamanism as an adaptation at the level of biological individuals or cultural groups. To the extent that these hypotheses make overlapping predictions about the culturally shared features of shamanism, we lack adequate evidence to discriminate among them.
Singh provides the skeletal elements of a possible account of shamanism-like beliefs in many human societies. To be developed into a proper theory, this model needs to be supplemented at several crucial points, in terms of anthropological evidence, psychological processes, and cultural transmission.
Shamans can have efficacy at healing through botanical remedies and in observational and advisory functions through cognitive strengths, while shamanic acts of strangeness are likely honest signals of these qualities. Given this potential for shamanic practices to have true efficacy and the capacity for honest signaling, we expect efficacy will influence the spread, persistence, and loss of...
Professional money management appears to require little skill, yet its practitioners command astronomical salaries. Singh's theory of shamanism provides one possible explanation: Financial professionals are the shamans of the global economy. They cultivate the perception of superhuman traits, maintain grueling initiation rituals, and rely on esoteric divination rituals. An anthropological view...
Singh places the understanding of shamanism within the cognitive/evolutionary psychology of religion but is then sidetracked by presenting unhelpful analogies. The concepts of "superstition" as a general term for religious rituals and of "superstitious learning" as a mechanism accounting for the creation of rituals in humans reflect an underestimation of the human imagination, which is guided...
Singh's analysis of shamanism is regarded as a contribution to the evolutionary study of healing encounters and evolutionary medicine. Shamans must create convincing healing spectacles, while sick individuals must convincingly express symptoms and suffering to motivate community care. Both have a shared interest in convincing onlookers. This is not restricted to shamanic treatment, but is still...
The commentators endorse the conceptual and ethnographic synthesis presented in the target article, suggest extensions and elaborations of the theory, and generalize its logic to explain apparently similar specializations. They also demand clarity about psychological mechanisms, argue against conclusions drawn about empirical phenomena, and propose alternative accounts for why shamanism...
Shamans deal with events that involve the threat of death. They help buffer death anxiety because, through their claimed supernatural abilities, they can provide both hope for averting death and evidence for existence of a spirit world offering continuance beyond death. Thus, managing the threat of mortality probably played a major role in the development and maintenance of shamanism.
In this commentary, we present two examples where perception is not only influenced by, but also in fact driven by, top-down effects: hallucinations and mental imagery. Crucially, both examples avoid all six of the potential confounds that Firestone & Scholl (F&S) raised as arguments against previous studies claiming to demonstrate the influence of top-down effects on perception.
Passive frame theory attempts to illuminate what consciousness is, in mechanistic and functional terms; it does not address the "implementation" level of analysis (how neurons instantiate conscious states), an enigma for various disciplines. However, in response to the commentaries, we discuss how our framework provides clues regarding this enigma. In the framework, consciousness is passive...
Can consciousness be understood through an association with voluntary skeletomotor action selection? Although flexible and integrated action selection is a plausible function for consciousness, a narrow focus on skeletomotor control neglects the contributions to conscious selfhood and subjectivity that rest on interoception and autonomic regulation (internal "action"). I consider these issues...
What is the primary function of consciousness in the nervous system? The answer to this question remains enigmatic, not so much because of a lack of relevant data, but because of the lack of a conceptual framework with which to interpret the data. To this end, we have developed Passive Frame Theory, an internally coherent framework that, from an action-based perspective, synthesizes empirically...
AbstractMorsella et al. argue convincingly that consciousness is for adaptive voluntary action. What, then, is consciousness in a dream for? Two prior questions present themselves. In a dream, how do contents get into the conscious field? What are the properties of consciousness in a dream?
Abstract: Taste research in rodents supports the relevance of memory in order to determine the content of consciousness by modifying both taste perception and later action. Associated with this issue is the fact that taste and visual modalities share anatomical circuits traditionally related to conscious memory. This challenges the view of taste memory as a type of non-declarative unconscious...
Abstract: An implicitly dualist or Cartesian materialist theory of consciousness is proposed without citing the many well-known problems with such theories. A function for consciousness is proposed with no reference to the possibility that “consciousness itself” has no function of its own. The theory builds on proposed “subset consensus” and “integration consensus” when in the literature there...
Abstract: What does it take to explain the roles of consciousness for action and action for consciousness? This commentary claims that efficient functional explanations must meet two epistemological requirements: independent description of explanandum and explanans, and foundational explanation of their mutual relationship. It is argued that Morsella et al.'s target articledoes not fully meet...