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Archeopsychology and the Modern Mind Page 1 2/8/2011 Page 1 2/8/2011 Candland Archeopsychology and the Modern Mind Page 1 2/8/2011 Page 1 2/8/2011 ARCHEOPSYCHOLOGY AND THE MODERN MIND by Douglas Keith Candland Revision 1.5, 2011 1 Candland Archeopsychology and the Modern Mind Page 2 2/8/2011 Page 2 2/8/2011 ©Douglas K. Candland 2010. All Rights Reserved TABLE OF CONTENTS Chapter 1: The Archeopsychology of Mental Fossils 5 Archeopsychology Folk-psychology The Meme of the Meme The Mental Fossil Metaphor Four Major Themes Our Itinerary Chapter 2: Initial Excavation 14 Vienna, 1779: Mozart, Mesmer, and Fraulein Franzel France, 1784: Puységur Cures Victor Race Massachusetts, USA, 1876: Professor Fowler Examines Mr. Phillips‘ Skull New York, U.S.A., 1889: Phrenology Continues to Expand New Jersey, U. S. A., 1868 to New York, U. S. A., 1980: Darwinism Meets Human Progress Germany, 1907 and the United States, 1920: At the Asylum Italy, 1876: Predicting the Criminal The U. S. A., 1890 to the present: Three Generations of Imbeciles are Enough We Go to the Fair Chapter 3: The Congress of Ideas 32 The Old and the New At the Fair The World‘s Congress of Ideas The Midway Living Human Displays Beyond the Fair Department M Electricity and Photography Galton‘s Shadow: Sir Francis Galton and the Measurement of Variation We Depart Chapter 4: Unseen Powers: Spiritism and Other Worlds 62 The Spirit and Healing Rudolph Steiner and the Anthroposophists Teaching and Healing through the Spirit Fechner Invents Psychophysics Sigmund Freud and the Spiritist Tradition 2 Candland Archeopsychology and the Modern Mind Page 3 2/8/2011 Page 3 2/8/2011 Jung and the Spiritist Tradition The Evolving Idea of Spiritism Chapter 5. The Mental Fossil of Physiognomy; Character and Talent 78 Gall‘s Skull George Combe and the Constitution of Man General Body Types To Know a Nose (and Eyes and Ears) A Promise Unfulfilled A Fossil Record of Phrenology Chapter 6: The Mental Fossil of Physique and Madness 92 Return to the Asylum Photographing Physiques The Three Youths Following Up What We Learn Social Science and Mental Fossils When Predicting Behavior is Self-Fulfilling Chapter 7: The Mental Fossil of Predicting and Treating the Criminal 114 The Criminal Mind and the Insane Mind The Born and the Raised Criminal Charles Goring and his Well Controlled Study Dr. Hooton and the Futility of Reasoning with Criminals Another Try: Sheldon and Eleanor Glueck The Glueks Spiritism and Criminality The Rorschach Personality Tests Freud‘s Followers and the Criminal Personality Empirical Psychoanalysis Rebel without a Cause: A Case Study of the Criminal Mind Stone Walls and Men Chapter 8: The Mental Fossill: ‘Human Progress’ through Eugenics 142 Intelligence and Feeblemindedness The Range of Eugenics The Sterilization Solution Cold Spring Harbor and the National Registry of Genes Yerkes and the Genetics of Personality The Vineland Training Center 3 Candland Archeopsychology and the Modern Mind Page 4 2/8/2011 Page 4 2/8/2011 Buck v Bell Revisited ‗A Race of Shy Men‘ Eugenics Today Chapter 9: Revisiting Archeopsychology 157 Human Progress Spiritism Variation Physionomy Statistics and Prophecy Reassessing our Principles The Danger of Mental Fossils A Task for Archeopsychology Sources Cited and Consulted 165 Notes 188 Sources of Figures 198 Author‘s Acknowledgements 201 About the Author 202 Word count: 78,000 4 Candland Archeopsychology and the Modern Mind Page 5 2/8/2011 Page 5 2/8/2011 CHAPTER 1 The Archeopsychology of Mental Fossils Cognitive science often carries on as though humans had no culture, no significant variability, and no history. - Merlin Donald, Origins of the Modern Mind [It is] highly probable that with mankind the intellectual faculties have been mainly and gradually perfected through „natural selection‟ and this conclusion is sufficient for our purposes. - Charles Darwin, Origin of Species These words are an exercise in archeopsychology as it attempts to elucidate past minds from an archeological perspective. We start with the notion, if only as a hypothesis, that similar ideas appear and re-appear over time. To be sure, they are modified by culture, and therein lies our challenge, for the ideas may appear to be new and inventive to our contemporary culture when, upon inspection, we can find that they have appeared and re-appeared in cultures past. The social sciences in general and the study of psychology, in particular, are especially encumbered by ideas surfacing repeatedly, each time enhanced by our thinking them to be new. It is difficult to make progress when we are only arguing about the same ideas disguised by time and culture--- and a lack of appreciation if what has gone before. Archeopsychology That we may ‗dig‘ for ideas, using as a tool a plan that has been suggested by intellectual historians who have proposed the term ‗archeopsychology‘ for the venture. For example, the historians Le Goff and Nora in 1985 wrote: ―There is much talk of the history of mentalities, but convincing examples of such history are rare. It represents a new area of research, a trail to be blazed, and yet at the same time doubts are raised as to its scientific, conceptual, and epistemological validity. Fashion has seized upon it, and yet it seems already to have gone out of fashion. Should we revive or bury the history of Mentalities?‖ [1] LeGoff presents the case that history should and must study mentality because he felt that, ―the mentality of any one historical individual, however important [i.e., however unimportant], is precisely what that individual shares with other men of his time.‖ Further, ―The history of mentalities, then, represents a link with other disciplines within the human sciences, and the emergence of an area which traditional historiography refused to consider . The history of mentalities is to the history of ideas as the history of material culture is to economic theory‖ [2] High prospects indeed! Le Goff offers advise for the practice of an archeopsychology: ―What men say, whatever the tone in which they say it, conviction, emotion, 5 Candland Archeopsychology and the Modern Mind Page 6 2/8/2011 Page 6 2/8/2011 bombast is more often than not simply an assemblage of ready-made ideas, commonplace and intellectual bric-a-brac, the remnants of cultures and mentalities belonging to different times and different places. This determines the methods which the historian of mentalities must use. ―Two stages may be noted: first, the identification of different strata and fragments [―striates et Bordeaux d‟archeopsychologie‖ in the original], this the maiden usage of the term of what, following Andre Varagnac‘s term ‗archeo- civilisation‘, we may call ‗archeopsychology‘ and, secondly, since these remnants are nevertheless ordered according to certain criteria of mental, if not logical, coherence, the historian must determine these psychic systems of organization . .‖[3] Le Goff cites the ‗mentalities‘ of Christopher Columbus as an example. However much Columbus‘s own mind supposedly differed from those of other people of his time, differed because of his willingness to argue for a western route to the treasures of Asia and the Orient, whatever else was in his mind was firmly set in his time and place. Imagine his notions about medicine, religion, law, or ethics. His ideas of these, his understanding of himself, were presumably much like those of his sailors. To understand Columbus‘s mind, we must come to understand the beliefs of the time. It is no news, of course, that all of us are trapped in the mentality of our times, but to know the nature of those mentalities is difficult, because our ways of thinking are locked into the orbit dictated by current mentalities. To perform archeopsychology, we must escape our own times: an imopossible task. But, perhaps, was can extend our knowledge far enough to imagine how minds of fomer times understood their world. To do so requires thinking not so much about the history of psychology as commonlky practiced by scholars, but our inserting ourselves into the phenomenology of another time and place. The possibility of an archeopsychology is a fundamental notion of Foucault‘s as well as of historians. [4] Although through him, the idea has achieved some attention from historians and sociologists, it has been resisted, if not wholly ignored, by psychologists---those who study the human mind. Both Freud and Jung showed interest in an archeology of the mind, although their followers have chosen not to highlight this interest, evidently thinking to be aberrant such interest. Freud‘s [5] works on the origins of humankind‘s symbolic thinking and his interest in Egyptology are evidence of his interest in the evolution of mentations whileJung‘s [6] emphasis on the mind‘s carrying archetypes, universal symbols of the mind akin to Platonic ‗forms‘, surely offers a powerful statement regarding the possibility for an archeology of mentation. What Columbus, Freud, and Jung share is a system if beliefs characteristic of folk if their time and place. Each reached beyond those constraints to think in different ways, thereby sltering how folk of succeeding generations understood themselves. Nonethtless, their ideas---of geography, exploration, and the mind---can lead us to find the antecdents- ---the fossil remnants of earlier folk---that provide the core idea. Let us consider an example of how psychological thinking---that is, thinking about how our minds work--- can be elucidated by archeopsychology. The example is the change in meaning of the 6 Candland Archeopsychology and the Modern Mind Page 7 2/8/2011 Page 7 2/8/2011 term ‗folk-psychology‘ and the faddish use of the term ‗meme‘. Folk-psychology The richest source of ideas that tempt the work of the archeopsychologist always lies in ‗folk-psychology‘.
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