Evidence is presented from a polyglot savant to suggest that double dissociations between linguistic and nonverbal abilities are more important than Müller's target article implies. It is also argued that the special nature of syntax makes its assimilation to other aspects of language or to nonhuman communication systems radically implausible.

Müller attempts to downplay cases of dissociation between language and cognition as evidence against the modularity of language. We review cases of associations between verbal and nonverbal abilities as further evidence against the notion of language as an autonomous subsystem. We also point out a discrepancy between his proposal of homologies between nonhuman primates' communication and human language and recent proposals on the evolution of language.

American anthropology is distinguished by a four-fields approach in which biological, cultural, archaeological, and linguistic dimensions of behavior are examined in evolutionary and cross-cultural perspective. Nevertheless, assumptions of mind-body dualism pervade scholarly thinking in anthropology and have prevented the development of a truly integrated science of human experience. This dualism is most exemplified by the lack of consideration of the role of the brain in both “physical” and “mental” processes, including phenomena labeled as cultural. In this paper, I review neural (...) mechanisms of learning, communication, and emotion, and discuss the implications of these findings for culture theory. (shrink)

In 1873, within two years of the publication of The Descent of Man, Friedrich Max Mueller wrote: There is one difficulty which Mr Darwin has not sufficiently appreciated … There is between the whole animal kingdom on the one side, and man, even in his lowest state, on the other, a barrier which no animal has ever crossed, and that barrier is – Language … If anything has a right to the name of specific difference, it is language, as we (...) find it in man, and in man only … If we removed the name of specific difference from our philosophic dictionaries, I should still hold that nothing deserves the name of man except what is able to speak … a speaking elephant or an elephantine speaker could never be called an elephant.' and ‘If a pig were ever to say to me, “I am a pig” it would ipso facto cease to be a pig’. (shrink)

On the basis of knowledge prior to 1988, Ashbrook pointed out that whereas most men are primarily dependent on the left cerebral hemisphere (“dominant hemisphere”) for verbally related functions, women show a greater hemispheric balance in this respect. For men, he argues, their possession of a “speaking” and a “non‐speaking hemisphere” results in a positive‐negative, bipolar way of thinking that may be characterized as dualistic and dialectically hierarchical. In contrast, the greater balance of hemispheric function in women appears to promote (...) greater generalization and synthesis in their thinking.In this article I cite more recent neuroanatomical and brain imaging studies that provide further evidence of disparities in structure and function of the brains of men and women. As background for an attempt to explain these differences, I give a brief review of the triune evolution of the mammalian brain leading up to the human cerebrum. It is of major significance that the female has played a central role in mammalian evolution for more than 180 million years and that the evolutionary transition from reptilian therapsids to mammals is characterized by the develoment of (1) nursing conjoined with maternal care; (2) audiovocal communication or aiding mother‐offspring contact; and (3) play. In human beings, the infant‐carrying hypothesis suggests one means by which, over generations, certain parts of a woman's right hemisphere could undergo functional and eventual anatomical expansion. The mother‐infant communication of basic mammalian sounds with vowel and consonant components suggests a basis for the origination of speech.Finally, in an expansion of Ashbrook's original thesis, we arrive at the rovocative consideration that, unlike men, with their dialectical reasoning, women, with their more balanced brain, are provided with a trialectial ladder for climbing to achieve knowledge. In terms of quantum mechanics, the particle and wave would correspond to the substance and strength of the sides of the ladder, and the derived psychic information (which is neither matter nor energy) would compare to the rungs in between. (shrink)

Müller argues that double dissociations do not imply underlying modularity of the cognitive system, citing neural networks as examples of fully distributed systems that can give rise to double dissociations. We challenge this claim, noting that suchdouble dissociations typically do not “scale-up,” and that even some singledissociations can be difficult to account for in a distributed system.

Müller's review of the neuroscientific evidence undermines nativist claims for autonomous syntax and the argument from the poverty of the stimulus. Generativists will appeal to data from language acquisition, but here too there is growing evidence against the nativist position. Epigenetic naturalism, the developmental alternative to nativism, can be extended to epigenetic socionaturalism, acknowledging the importance of sociocultural processes in language and cognitive development.

The synthetic position adopted by Müller is weakened by a large number of overinterpretations and misrepresentations, together with a caricatured view of innateness and modularity.

Males are selectively afflicted with the neurodevelopmental and psychiatric disorders of childhood, a broad and virtually ubiquitous phenomenon that has not received proper attention in the biological study of sex differences. The previous literature has alluded to psychosocial differences, genetic factors and elements pertaining to male “complexity” and relative immaturity, but these are not deemed an adequate explanation for selective male affliction. The structure of sex differences in neurodevelopmental disorders is hypothesized to contain these elements: Males are more frequently afflicted, (...) females more severely; disorders arising in females are largely mediated by the genotype; in males, by a genotype by environment interaction; complications of pregnancy and delivery occur more frequently with male births; such complications are decisive and influence subsequent development. We hypothesize that there is something about the male fetus that evokes an inhospitable uterine environment. This “evocative principle” is hypothesized to relate to the relative antigenicity of the male fetus, which may induce a state of maternal immunoreactivity, leading either directly or indirectly to fetal damage. The immunoreactive theory thus constructed is borrowed from studies of sex ratios and is the only explanation consistent with negative parity effects in the occurrence of pregnancy complications and certain neurodevelopmental disorders. Although the theory is necessarily speculative, it is heuristic and hypotheses derived from it are proposed; some are confirmed in the existing literature and by the authors' research. (shrink)

Exploration and reflection on the interfacing of religion and the neurosciences in the last twenty‐five years provide a unique point of convergence on the relationship between science and religion. A focus on two streams of consciousness characterized the first phase in the 1970s. Scholarship suggested correlates between the styles of analytical steps and synthetic leaps of imagination and the belief patterns of proclamation and manifestation. The use of lateralized consciousness was critiqued as covering too much as well as not attending (...) to evolutionary developments and philosophical and theological foundations. A shift to whole brain functioning with more differentiated investigations came during the second phase in the 1980s. Empirical studies corroborated the earlier analytical speculations in neurotheology and advanced the heuristic value or using the whole brain as a metaphor for understanding religion. By the third phase of the 1990s, meaning‐making and integrating consciousness emerged as shaping the agenda between religion and cognitive neuroscience. The emerging methodology combines analogical continuities among levels of complexity and metaphorical leaps of inferential patterning. (shrink)

. The seemingly disparate systems of philosophical Taoism and modern biological science are compared. A surprising degree of similarity is found in their views on death, reversion , complementary interactions of dichotomous systems, and the place of humans in the universe. The thesis is advanced that these similarities arise quite naturally, since both systems base their knowledge upon objective observation of natural phenomena. Substantial differences between the two systems are recognized and examined regarding verbal argument, machinery, and experimentation. The Taoists' (...) relationship to Chinese alchemy and the biologists' to technology are claimed to mitigate their attitudes toward experimentation. (shrink)

It is widely felt that the sorts of ideas current in modern laterality and split-brain research are largely without precedent in the behavioral and brain sciences. This paper not only challenges that view, but makes a first attempt to define the relevance of older concepts and data to present research programs.