WEIRD Indeed, but there is more to the story: anthropological reflections on Henrich’s “The Weirdest people in the world”

IF 3.6 3区 哲学 0 RELIGION Religion Brain & Behavior Pub Date : 2022-01-28 DOI:10.1080/2153599X.2021.1991458
A. Fuentes
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引用次数: 1

Abstract

In this massive tome Joseph Henrich’s goal is to explain how understanding patterns that shape global psychological variation can assist in understanding why contemporary WEIRD populations are so peculiar relative to other populations. In doing so he seeks to offer insight into how these WEIRD peculiarities facilitated WEIRD nations becoming “particularly prosperous.” Henrich’s conclusion is that a specific suite of social, historical, perceptual/ideological and institutional processes and patterns came together in Western/Northern Europe to create a distinctive cultural context with substantive, and evolutionally relevant, structuring impacts on the populations residing there. He asserts that it was the sequential processes of social, economic, and institutional changes related to widespread adoption of, and control by, the Christian church that shaped Western/Northern Europe populations’ worldviews, beliefs, and psychologies post 1200 and created those groups of humans he calls WEIRD. The flowchart in figure 14.1 on page 472 of the book does a nice job of laying out his argument for the trajectory of these psychological and structural patterns. Henrich’s overall theme is robust and the core theoretical and structural layout admirable. Few scholars have the capacity, community, and collaborative energy to carry something like this to fruition. One has to acknowledge Henrich’s book as a substantial amount of effort, insight, investigation, and analyses. Regardless of my critiques below, this is first and foremost a major contribution and sure to stimulate discussion, debate, and further research. To set the stage Henrich argues, and offers examples in support of, the assertion that the human mind is the product of coevolutionary forces. Psychologies vary across the globe due to the interfaces between the products of human evolutionary histories and distinctive historical and structural mixes of institutions, technologies, languages, and belief systems across the planet. This is reasonable well-trodden ground and resonates with anthropological, social psychological and evolutionary assessments and proposals across much of the last century (e.g., Geertz, 1973; Han, 2017; Kroeber & Kluckhohn, 1952; Laland, 2017; Lende & Downey, 2012; Read, 2011; Tomasello, 2014, and of course Henrich’s previous work (Henrich, 2016). One can quibble as to whether or not Henrich includes enough variables and interaction/systemic dynamics in the overall model, and whether there is sufficient ethnographic depth in his examples, but his general conclusion is cogent. The major focus of the book concerns proposing and assessing assertions, drawing on the work of Jack Goody (Goody, 1983) and others, that certain threads of medieval Christianity gave rise to a collection of social norms and practices (in parts of Europe) that Henrich refers to as the Marriage and Family Program (MFP). Henrich argues the MFP redesigned kinship structures and the meaning of kinship, restructuring marriage and residence patterns, breaking down intensive kinship and community networks, increasing relational and residential mobility and reliance on the Church as central unifying factor replacing previous broadscale kinship networks. Such changes opened the
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的确如此,但故事不止于此:对亨利希的《世界上最奇怪的人》的人类学反思
在这本巨著中,约瑟夫·亨利希的目标是解释理解塑造全球心理变异的模式如何有助于理解为什么当代怪异人群相对于其他人群如此独特。在这样做的过程中,他试图深入了解这些怪异的特性是如何促进怪异国家变得“特别繁荣”的。Henrich的结论是,在西欧/北欧,一系列特定的社会、历史、感知/意识形态和制度过程和模式汇聚在一起,创造了一种独特的文化背景,对居住在那里的人口产生了实质性的、与进化相关的结构性影响。他断言,正是社会、经济和制度变化的顺序过程,与基督教会的广泛采用和控制有关,塑造了1200年后西欧/北欧人口的世界观、信仰和心理,并创造了那些他称之为“怪异”的人类群体。书中472页图14.1中的流程图很好地展示了他对这些心理和结构模式的轨迹的论证。亨里希的整体主题是健全的,核心理论和结构布局令人钦佩。很少有学者有这样的能力,有这样的群体,有这样的协作能力来完成这样的事情。人们不得不承认,亨利希的书包含了大量的努力、洞察力、调查和分析。不管我下面的评论如何,这首先是一个重要的贡献,肯定会激发讨论、辩论和进一步的研究。为了奠定基础,亨利希论证并举例支持人类思维是共同进化力量的产物这一论断。由于人类进化历史的产物和不同的历史和结构混合的机构、技术、语言和信仰系统之间的界面,全球的心理学各不相同。这是一个合理的老生常谈的论点,在上个世纪的大部分时间里,它与人类学、社会心理学和进化论的评估和建议产生了共鸣(例如,Geertz, 1973;汉族,2017;Kroeber & Kluckhohn, 1952;生动地,2017;Lende & Downey, 2012;读,2011;Tomasello, 2014,当然还有Henrich之前的工作(Henrich, 2016)。人们可能会质疑Henrich是否在整个模型中包含了足够的变量和相互作用/系统动力学,以及他的例子中是否有足够的民族志深度,但他的总体结论是令人信服的。这本书的主要焦点是提出和评估断言,借鉴了杰克·古迪(Jack Goody, 1983)和其他人的工作,即中世纪基督教的某些线索(在欧洲部分地区)产生了一系列社会规范和实践,亨利希称之为婚姻和家庭计划(MFP)。Henrich认为MFP重新设计了亲属关系结构和亲属关系的意义,重构了婚姻和居住模式,打破了密集的亲属关系和社区网络,增加了关系和居住的流动性,并依赖教会作为取代以前广泛的亲属关系网络的中心统一因素。这些变化打开了
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来源期刊
CiteScore
3.00
自引率
13.60%
发文量
93
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