为什么杀女巫

通俗点：大脑分为“命令”和“执行”两个领域，分别对应“智慧”和“心灵”。

这两个区域在进行不间断的信息传递，传递的媒介就是“语言”。举个例子：

‘青蛙嫁给了小狗’

在你看到这句话的时候，大脑也用汉语在说着‘青蛙嫁给了小狗’。人在思考的时候，即“智”的区域在工作的时候，是通过语言来传递信息的。所以人在自己一个人思考问题的时候，就好像在进行着内心独白，自己在自己的身体里一直说着话。

而在没有形成语言的很久以前，人的大脑没有语言这种媒介，“心”“智”两个区域是分开的。这种状态的感觉就是：

想象一下“我饿了”。

脑子里是不是响起了“我饿了”三个字，并且你知道这是你自己脑子脑子想出来的。 而“二分心智”状态下，你脑子里也出现了“我饿了”三个字，但你不知道是自己想出来的，你认为是外面的某个人对你说了“我饿了”三个字。

幻听，就是这种状态，，明明听到有人在叫自己，但周围却没有人。

自己的大脑发出的信号，自己没有这是自己大脑发出的自觉，就会认为这是外界传递给自己的信号。

因为语言的出现，大脑结构改变，“二分心智”慢慢被人体淘汰。但是仍有个体患有“二分心智”，这就是祭祀、神职人员等这些号称能听到上帝说话的人，其实就是他们自己内心的所思所想但却不知道罢了。

现在的精神分裂症、幻听等现象也和“二分心智”有关。

来源根据 [二分心智] 理论 原文如下

Bicameralism (the philosophy of “two-chamberedness”) is a hypothesis in psychology that argues that the human mind once assumed a state in which cognitive functions were divided between one part of the brain which appears to be “speaking”, and a second part which listens and obeys—a bicameral mind.

Bicameralism (“两个腔室”的理论)是一个心理学上的假设，心理学领域认为，人的大脑，曾被描述为一个整体，在其里面，认知功能被划分成介于“用于说话的脑区”和“用于聆听和遵循的脑区”之间，即“二元脑”或“二分心智”。

The term was coined by Julian Jaynes, who presented the idea in his 1976 book The Origin of Consciousness in the Breakdown of the Bicameral Mind, wherein he made the case that a bicameral mentality was the normal and ubiquitous state of the human mind as recently as 3000 years ago.

这个词是由创造朱利安·杰恩斯 合成创造，他在1976年出版的书The Origin of Consciousness in the Breakdown of the Bicameral Mind中提出，“二分心智”是随处可见的人类心智状态，跟3000年前一样新近。

Jaynes uses governmental bicameralism as a metaphor to describe a mental state in which the experiences and memories of the right hemisphere of the brain are transmitted to the left hemisphere via auditory hallucinations.

杰恩斯利用 政府的bicameralism 作比喻来描述，大脑右半球的经验和记忆，都通过 “幻听” 传送到左半球的一种精神状态。

The metaphor is based on the idea of lateralization of brain function although each half of a normal human brain is constantly communicating with the other through the corpus callosum.

尽管，每个正常人脑的其中一个半球，都在不断地与另一个半球通过胼胝体通信，这个比喻是基于脑功能的偏侧性优势（不对称）的概念提出的。

The metaphor is not meant to imply that the two halves of the bicameral brain were “cut off” from each other but that the bicameral mind was experienced as a different, non-conscious mental schema wherein volition in the face of novel stimuli was mediated through a linguistic control mechanism and experienced as auditory verbal hallucination.

该隐喻并不意味着大脑的两个腔室彼此“切断”，而是“二分心智”被体验为一种不同的，无意识的心理模式，在其中，面对新的刺激的意愿，是通过语言控制机制调解，且经历了听觉言语幻觉。

The bicameral mentality would be non-conscious in its inability to reason and articulate about mental contents through meta-reflection, reacting without explicitly realizing and without the meta-reflective ability to give an account of why one did so.

“二分心智”状态，通过“元思考”，将会是“非意识的”（无意识的），在思维内容的理性分析和清晰表达方面表现无能，没有确切意识体验，且没有“元思考”的能力，去交代为什么某个人做了会做某事。

The bicameral mind would thus lack metaconsciousness, autobiographical memory and the capacity for executive “ego functions” such as deliberate mind-wandering and conscious introspection of mental content.

因此，“二分心智”将缺乏“元意识”，“自传体记忆”和执行“自我功能”的能力，例如，故意的“思维徘徊”和思维内容的“自觉反思”。

When bicamerality as a method of social control was no longer adaptive in complex civilizations, this mental model was replaced by the conscious mode of thought which, Jaynes argued, is grounded in the acquisition of metaphorical language learned by exposure to narrative practice.

当“二分心智”作为一种社会控制的方式，不再适应复杂的文明，这种心理思维模型，被思考能力的意识模式所代替，杰恩斯认为，这思考能力，是以 “在学习叙事实践中习得的隐喻语言”为基础。

According to Jaynes, ancient people in the bicameral state of mind would have experienced the world in a manner that has some similarities to that of a schizophrenic.

据杰恩斯，处于二分心智状态的古人，将会以一种与精神分裂症患者有着某些相似性的方式经历这个世界。

Rather than making conscious evaluations in novel or unexpected situations, the person would hallucinate a voice or “god” giving admonitory advice or commands and obey without question: one would not be at all conscious of one’s own thought processes per se. Research into “command hallucinations” that often direct the behavior of those labeled schizophrenic, as well as other voice hearers, supports Jaynes’s predictions.[2]

而不是在创新或意外情况下，做出有意识的评估，这个人会产生幻觉声音，或“上帝”给予诫勉建议或命令，并毫不质疑地服从：一个人并不会对自己的思维过程本身时刻保持自觉意识。

研究“命令幻觉”经常指引那些被标记为精神分裂症的行为，以及其他的“声音听众”，这支持杰恩斯的预测。 [2]

Jaynes built a case for this hypothesis that human brains existed in a bicameral state until as recently as 3000 years ago by citing evidence from many diverse sources including historical literature. He took an interdisciplinary approach, drawing data from many different fields.[3] Jaynes asserted that, until roughly the times written about in Homer’s Iliad, humans did not generally have the self-awareness characteristic of consciousness as most people experience it today. Rather, the bicameral individual was guided by mental commands believed to be issued by external “gods” — commands which were recorded in ancient myths, legends and historical accounts. This is exemplified not only in the commands given to characters in ancient epics but also the very muses of Greek mythology which “sang” the poems: the ancients literally heard muses as the direct source of their music and poetry.

杰恩斯为这个假设建立了一个档案，人类大脑存在“二分心智”的状态，跟3000年前一样新近，通过引用包括历史文献在内的许多不同来源的证据。

他采用跨学科的方法，从许多不同领域的抽取数据。 [3]

杰恩斯断言，直到大致荷马的伊利亚特记录的时代，人们一般不具备如大多现代人体验到的自我意识的意识特征。

相反，“二分心智”个体被认为是，由外部的“神”发出心理命令引导，这些“神召”被收录在古代神话，传说和历史记载中。

这不仅在古代史诗人物所接受的命令中得到例证，也在缪斯女神的希腊神话的“唱”诗中：作为他们自己音乐和诗歌直接来源，古人确确实实听到了缪斯。

According to Jaynes, in the Iliad and sections of the Old Testament no mention is made of any kind of cognitive processes such as introspection, and there is no apparent indication that the writers were self-aware. Jaynes suggests, the older portions of the Old Testament (such as the Book of Amos) have few or none of the features of some later books of the Old Testament (such as Ecclesiastes) as well as later works such as Homer’s Odyssey, which show indications of a profoundly different kind of mentality — an early form of consciousness.[3]

据杰恩斯，在伊利亚特和旧约某些段落，没有提到如内省那样的任何种类的认知过程， 并且没有明显的迹象表明作家们有自我意识。

杰恩斯表明，旧约圣经里面的旧的部分（如阿摩司书 ）很少或没有旧约里一些后期书籍中的特征（如功能传道书 ），以及后来的作品，如荷马的奥德赛那样 ，显示一个完全不同的心态的迹象——意识的早期形式。[3]

In ancient times, Jaynes noted, gods were generally much more numerous and much more anthropomorphic than in modern times, and speculates that this was because each bicameral person had their own “god” who reflected their own desires and experiences.[4] He also noted that in ancient societies the corpses of the dead were often treated as though still alive (being seated, dressed and even fed) as a form of ancestor worship, and Jaynes argued that the dead bodies were presumed to be still living and the source of auditory hallucinations.[3] This adaptation to the village communities of 100 individuals or more formed the core of religion. Unlike today’s hallucinations, the voices of ancient times were structured by cultural norms to produce a seamlessly functioning society. In Ancient Greek culture there is often mention of the Logos, which is a very similar concept. It was a type of guiding voice that was heard as from a seemingly external source.

在古代，杰恩斯指出，神（的描写）是一般要多于现代，也比现代更拟人，并推测，这是因为每一个“二分心智”的人都有反映自己的欲望和体验的“神”。 [4]

他还指出，在古代社会，死者的尸体通常被视为还活着的（被坐直，穿好衣服，甚至喂食）作为一种祭祖形式。

杰恩斯还认为，死者尸体被推定为依然存活，并且是幻听之源。 [3]

这适于100人以上的村社形成宗教核心。

与今天的“幻觉”不同，古代的声音是由文化规范构建的，以产生一个无缝运作的社会。

古希腊文化里，也常常提到的标志 ，这是一个非常类似的概念。 它是一种指导声音，来自一个看似外部的来源。

Jaynes inferred that these “voices” came from the right brain counterparts of the left brain language centres—specifically, the counterparts to Wernicke’s area and Broca’s area. These regions are somewhat dormant in the right brains of most modern humans, but Jaynes noted that some studies show that auditory hallucinations correspond to increased activity in these areas of the brain.[3]

杰恩斯推断，这些“声音”来自位于右脑，与左脑的语言中心相对应的部分，具体而言，即与Wernicke区和 Broca区相对应的区域。

这些区域处于休眠状态，它们位于最接近现代的人类的右脑中。

但杰恩斯注意到，一些研究表明，幻听与这些脑区增加的活性相应。 [3]

Jaynes notes that even in modern times[when?] there is no consensus as to the cause or origins of schizophrenia. Jaynes argues that schizophrenia is a vestige of humanity’s earlier bicameral state.[3] Recent evidence shows that many schizophrenics do not just hear random voices but experience “command hallucinations” instructing their behavior or urging them to commit certain acts.[full citation needed] As support for Jaynes’s argument, these command hallucinations are little different from the commands from gods which feature prominently in ancient stories.[3] Indirect evidence supporting Jaynes’s theory that hallucinations once played an important role in human mentality can be found in the recent book Muses, Madmen, and Prophets: Rethinking the History, Science, and Meaning of Auditory Hallucination by Daniel Smith.[5]

杰恩斯指出，即使在近代[ 指何时？]，也并未就精神分裂症的起因或起源达成共识 。

杰恩斯认为精神分裂症是人类早期二分心智状态的痕迹。 [3]

最近的证据表明，很多精神分裂症患者不仅听到随机出现的声音，还经历“ 幻觉命令 ”指导他们自己的行为，或督促他们犯下的某些行为。[ 充分引证需要 ]

至于支持杰恩斯的观点，这些幻觉命令，与在古代故事中特别突出的神的命令略有不同。 [3]

间接证据支持杰恩斯的理论，幻觉曾在人类的心智中起重要作用，可参考最近的一本书《缪斯、狂人与先知：反思历史，科学和幻听的含义》，作者丹尼尔·史密斯 。 [5]

Breakdown of bicameralism

两院制的崩溃

Jaynes theorized that a shift from bicameralism marked the beginning of introspection and consciousness as we know it today. According to Jaynes, this bicameral mentality began malfunctioning or “breaking down” during the 2nd millennium BCE. He speculates that primitive ancient societies tended to collapse periodically ., Egypt’s Intermediate Periods, as well as the periodically vanishing cities of the Mayas) as changes in the environment strained the socio-cultural equilibria sustained by this bicameral mindset. The Bronze age collapse of the 2nd millennium BCE led to mass migrations and created a rash of unexpected situations and stresses which required ancient minds to become more flexible and creative. Self-awareness, or consciousness, was the culturally evolved solution to this problem. This necessity of communicating commonly observed phenomena among individuals who shared no common language or cultural upbringing encouraged those communities to become self-aware to survive in a new environment. Thus consciousness, like bicamerality, emerged as a neurological adaptation to social complexity in a changing world.[citation needed]

杰恩斯认为，“二分心智”主义的转变，标志着内省和意识的开始，正如我们今天所知道得。

根据杰恩斯，这种“二分心智”于公元前二千年，开始出现故障或“崩溃”。

他推测，原始的古代社会趋于周期性崩溃（例如，埃及的中间时期 ，以及玛雅人的周期性消失的城市）随着环境变化限制着，由这种“二分心智”模式维持的社会文化平衡。

在公元前二千年崩溃的青铜时代，导致了大规模人口迁徙，并且创造了一连串意外及压力的突变，这要求 那些古代的大脑变得更为灵活和有创造力。

自我意识或意识是对这个问题的文化演进解决方案。

这交流的必要，在没有共同语言或文化教养的个人之间，是非常常见的现象，这种必要性鼓励那些社区变得有自我意识，以求在新环境中生存。

这样的意识，像“二分心智”，在一个不断变化的世界，作为一种神经性适应，应对社会复杂性。

Jaynes further argues that divination, prayer, and oracles arose during this breakdown period, in an attempt to summon instructions from the “gods” whose voices could no longer be heard.[3] The consultation of special bicamerally operative individuals, or of divination by casting lots and so forth, was a response to this loss, a transitional era depicted, for example, in the book of 1 Samuel. It was also evidenced in children who could communicate with the gods, but as their neurology was set by language and society they gradually lost that ability. Those who continued prophesying, being bicameral according to Jaynes, could be killed.[6][7] Leftovers of the bicameral mind today, according to Jaynes, include religion, hypnosis, possession, schizophrenia, and the general sense of need for external authority in decision-making.

杰恩斯进一步认为，占卜、祷告、预言在这个崩溃期内涌现，企图从那再也不能被听到的“神”的声音中召唤指引。 [3]

由特殊的“二分心智”指引的个人组成的咨询，或占卜抽签等等，是这缺失的回应，被描绘如在撒母尔记书上的一个过渡时期 。

这也在可以与神沟通的孩子中被证实，却随在他们的神经学被语言和社会所设定，他们逐渐失去了这种能力。

根据杰恩斯，那些继续预言的人属于“二分心智”，可能会被杀死。 [6] [7]

据杰恩斯，今天的“二分心智”的遗留物，包括宗教、催眠、灵魂附体、精神分裂症，还有需要外部权力作决策的常情。

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